THE  UNIVERSITY 


OF  ILLINOIS 
LIBRARY 


^5^ 

TiZs 


Digitized  by  the  Internet  Archive 
in  2016  with  funding  from 

University  of  Illinois  Urbana-Champaign  Alternates 


https://archive.org/details/sermonswithmemoiOOtagg 


THE  LIBRARY 

OF  THE 


SERMO 


CHARLES  MANSON  TAGGART, 


LATE  COLLEAGUE  PASTOR  OF  THE  UNITARIAN  CIIURCH 
IN  CHARLESTON,  S.  C. 


BOSTON: 

CROSBY,  NICHOLS,  AND  COMPANY. 
CHARLESTON:  S.  G.  COURTENAY  & CO. 
LOUISVILLE:  MAXWELL  & CO. 
NASHVILLE:  W.  T.  BERRY  & CO. 

1 856. 


WITH  A MEMOIR 


BV 


JOHN  II.  IIEYWOOD. 


Entered  according  to  Act  of  Congress,  in  the  year  185G,  by 
Crosby,  Nichols,  and  Company, 
the  Clerk’s  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


CAMBRIDGE: 


METCALF  AND  COMPANY.  PRINTERS  TO  THE  UNIVERSITY. 


1P2.V 


TI2-S 


CONTEN  TS. 


MEMOIR 


PAGE 

vii 


DISCOURSE  I. 

RELIGION  A LIFE,  NOT  A SPECIAL  EXPERIENCE 1 


DISCOURSE  II. 

A RELIGION  TO  LIVE  BY,  THE  BEST  RELIGION  TO  DIE  BY  .17 


DISCOURSE  III. 

RELIGION  AND  MORALITY 


32 


DISCOURSE  IV. 

SPIRITS  IN  THE  CHURCH 


DISCOURSE  V. 

THE  FIRST  SIN.  — ADAM  AND  HIS  POSTERITY.  — THE  DOC- 
TRINE OF  THE  COVENANT  WITH  ADAM , . . 04 


DISCOURSE  VI. 

THE  IMMORAL  TENDENCIES  OF  THE  COMMON  DOCTRINE  OF 

VICARIOUS  ATONEMENT 80 


687050 


IV 


CONTENTS 


DISCOURSE  VII. 

FORGIVENESS  OF  SIN 96 

DISCOURSE  VIII. 

LAW  OF  RETRIBUTION 110 

DISCOURSE  IX. 

FALLACIOUS  REASONING.  — .TESUS  AS  JUDGE  OF  THE  WORLD  125 

DISCOURSE  X. 

TERMS  AND  PHRASES.  — UNIVERSAL  SALVATION. UNIVER- 
SAL RESTORATION.  — REWARDS  AND  PUNISHMENTS  . . 141 

DISCOURSE  XI. 

THE  BATTLE  OF  THE  INVISIBLE  POWERS  OR  GOD  AND  THE 

DEVIL 155 

DISCOURSE  XII. 

USE  AND  MEANING  OF  THE  TERMS  DEVIL  AND  SATAN  IN 

SCRIPTURE 172 

DISCOURSE  XIII. 

GOD  AND  NATURE 191 

DISCOURSE  XIV. 

IS  SUFFERING  NECESSARY'? 206 

DISCOURSE  XV. 

THOUGHTS  CONNECTED  WITH  TIIE  ORIGIN  OF  EVIL.  — THE 


OBJECT  OF  HUMAN  LIFE 


220 


CONTENTS, 


V 


DISCOURSE  X Y I . 

THE  POWER  OF  MIND.  — SOME  GREAT  THOUGHT 234 

DISCOURSE  X YI I . 

CONFLICTS  OF  FAITH,  — IN  THE  SOUL  AND  IN  THE  CHURCH  249 

V 

DISCOURSE  XVIII. 

FUTURE  LIFE.  — IMMORTALITY  OF  THE  SOUL 262 

DISCOURSE  XIX. 

FUTURE  LIFE. — IMMORTALITY  OF  THE  SOUL 277 

DISCOURSE  XX. 

FUTURE  LIFE.  — IMMORTALITY  OF  THE  SOUL 291 

DISCOURSE  XXI. 

REFLECTIONS  ON  DEATH,  LIFE,  AND  FUTURITY 304 

DISCOURSE  XXII. 

THE  MORAL  MISSION  OF  OUR  COUNTRY,  WITH  REFERENCE 

TO  THE  WORLD  318 

DISCOURSE  XXIII. 

THE  MORAL  MISSION  OF  OUR  COUNTRY,  WITH  REFERENCE 

TO  CHRISTIANITY 333 

DISCOURSE  X X I Y . 


WIIAT  IS  UNITARIAN  CHRISTIANITY  ? WHO  IS  A UNITARIAN  ? 348 


VI 


CONTENTS, 


DISCOURSE  X X Y . 

TIIB  MIND  WHICH  WAS  IN  JESUS.  — DIFFERENCE  BETWEEN 

THE  CHRIST  AND  WHAT  IS  CALLED  CHRISTIANITY  . . 371 

DISCOURSE  XXVI. 

USES  OF  THE  COMMUNION 384 

DISCOURSE  XXVII. 

THE  CHURCH  OF  THE  FUTURE. — UNITY  AND  DIVERSITY. — 

THE  SPIRIT  OF  DENOMINATION 398 


MEMOIR. 


MEMOIR. 


A brief  sketch  of  the  life  of  the  writer  of  this 
volume  of  Sermons  may  not  be  uninteresting  to  the 
reader. 

Charles  Manson  Taggart  was  born  in  the  city 
of  Montreal,  Lower  Canada,  October  31,  1821.  The 
greater  portion  of  his  childhood  and  youth  was  spent 
in  Pittsburg,  Pennsylvania,  to  which  city  the  family 
removed  while  he  was  yet  very  young.  His  parents 
belonged  to  the  “ Old  World.”  Their  early  home 
was  in  the  county  of  Antrim,  not  far  from  Belfast,  in 
the  North  of  Ireland.  His  mother  he  lost  in  early 
childhood,  and  for  a series  of  years  he  was  under  the 
immediate  care  of  his  grandmother,  a warm-hearted, 
devout,  excellent  woman.  When  Charles  was  ten 
years  of  age  his  father  married  again.  Of  her  who 
thus  came  to  hold  the  mother’s  place,  he  always 
spoke  with  affection  and  respect,  and  by  her  his 
memory  is  fondly,  reverently  cherished.  Very  beau- 
tiful is  the  picture  which  she  presents  of  him  in  his 
childhood  and  youth,  when,  by  his  cheerful  and  con- 
stant obedience,  his  thoughtful  care  for  the  younger 
b 


X 


MEMOIR. 


members  of  the  family,  his  self-control,  his  love  of 
peace,  and  his  stainless  purity,  which  never  permitted 
profane  or  vulgar  words  to  soil  his  lips,  he  made  his 
presence  a joy  and  a blessing  to  the  home.  Similar 
testimony  to  hers  is  that  borne  by  one  of  the  dearest 
companions  of  his  youth  and  early  manhood,  Wil- 
liam Getty,  Esq.,  formerly  of  Pittsburg,  now  of  Phil- 
adelphia: — “ We  were  boys  together.  I think  that 
he  was  a year  or  so  older  than  myself.  We  went  to 
school  together  when  we  were  eight  or  nine  years  of 
age,  and  from  this  time  until  the  summer  of  1846  we 
were  intimate  friends.  In  his  boyhood  he  was  al- 
ways kind,  generous,  and  amiable ; he  always  had 
full  control  of  his  feelings.  I do  not  remember  of 
his  ever  striking  a school-mate,  or  even  coming 
to  harsh  words.  He  was  attentive  to  his  studies, 
and  was  never  behind  his  class.  At  home  he  was 
dutiful  and  obedient.  Very  early  in  life  he  lost  his 
mother,  and  her  memory  was  ever  dear  to  him. 
Among  his  step-brothers  and  sisters  he  showed  the 
same  even  temper  and  kindness  that  characterized 
him  at  a more  advanced  age.  His  affection  for  his 
grandmother  was  very  strong.” 

From  the  dawn  of  his  mental  powers  our  friend 
loved  knowledge,  and  gladly  availed  himself  of  every 
opportunity  of  intellectual  improvement  which  was 
afforded  him.  His  father,  a man  of  active  mind  and 
a lover  of  learning,  desired  to  have  Charles  thor- 
oughly educated,  but  straitened  pecuniary  circum- 
stances prevented  him  from  giving  to  his  son  the 
educational  privileges  which  he  would  gladly  have 
given.  The  privileges  enjoyed,  therefore,  were  few, 


MEMOIR. 


XI 


being  principally  such  as  were  afforded  by  the  pub- 
lic schools  of  Pittsburg.  Fortunately,  however, 
mental  progress  and  the  acquisition  of  knowledge 
are  not  necessarily  nor  exclusively  dependent  upon 
the  number  or  greatness  of  privileges  enjoyed.  The 
mind  intent  on  knowledge  will  obtain  it.  If  it  has 
not  opportunities  offered,  it  will  create  them.  We 
commonly  speak  of  men  who  have  acquired  valua- 
ble information,  or  have  developed  their  power  of 
thought  without  the  enjoyment  of  the  facilities  pre- 
sented in  well-endowed  institutions  of  learning,  as 
self-made  men,  in  distinction  from  men  who  have  en- 
joyed these  facilities.  The  term  is  not  well  applied  ; 
the  distinction  drawn  is  not  just.  The  privileges 
presented  in  an  educational  institution  of  high  order 
are  by  no  means  to  be  undervalued,  but  it  is  not  the 
possession  of  such  privileges  that  makes  the  scholar 
or  the  thinker.  Every  real  thinker,  every  true  scholar, 
is  essentially  a self-made  man,  that  is,  a man  who 
by  wise,  faithful,  constant  use  expands  his  powers, 
and  by  persevering  industry  and  profound  medita- 
tion makes  the  treasures  of  learning  his  own.  Such 
a man,  above  all  others,  appreciates  and  is  grateful 
for  the  aid  which  libraries  and  universities  afford ; 
but  if  he  cannot  enjoy  their  aid,  he  does,  and  does 
well,  without  it.  As  certainly  will  he  who  has  a 
thirst  for  knowledge,  the  sacred  instinct  of  thought, 
find  knowledge,  as  the  bee  will  find  the  flower-con- 
cealed honey. 

This  instinct  our  friend  possessed  in  full  measure. 
He  was  a student  by  nature,  and  had  keen  delight 


Xll 


MEMOIR. 


in  the  exercise  of  thought  and  the  pursuit  of  knowl- 
edge. The  companion,  whose  words  have  been  al- 
ready quoted,  says  : “ As  he  grew  up  to  mature  years, 
his  mind  sought  after  literary  attainments.  When 
quite  a young  man,  he  entered  a wholesale  grocery 
store,  and  gave  entire  satisfaction  to  his  employers  ; 
while  thus  engaged,  his  evenings  were  devoted  to 
study  and  to  attendance  at  the  meetings  of  the  Mar- 
shall Literary  Institute,  of  which  he  was  an  active 
member,  and  of  the  1 Baldwin,’  of  which  he  was  an 
honorary  member.  The  exercises  of  these  associa- 
tions were  well  calculated  to  develop  the  talents  of 
their  members,  and  our  deceased  friend  stood  in  the 
foremost  rank.  As  a presiding  officer  he  was  calm 
yet  firm,  and  succeeded  in  maintaining  good  order  ; 
as  a writer  he  was  extremely  careful,  and  his  pro- 
ductions always  seemed  finished  ; as  a debater  he 
could  grow  warm,  and  as  the  interest  increased,  he 
became  truly  eloquent.  His  natural  inclination  was 
for  literary  pursuits,  — in  these  he  excelled.” 

The  friend,  who  has  given  us  this  information  in 
regard  to  the  intellectual  tendencies  and  culture  of 
his  beloved  companion,  speaks  in  a deeply  interesting 
manner  of  his  religious  experience.  “ His  religious 
feelings  were  developed  at  a very  early  period  of  his 
life.  We  were  both  brought  up  in  the  same  church, 
and  attended  the  Sabbath  school  together.  For  a 
long  time  we  were  members  of  a Bible  class  taught 
on  Sabbath  evenings  by  Rev.  J.  R.  Kerr,  long  since 
deceased,  for  whom  our  departed  brother  cherished 
the  kindest  feelings,  and  under  whose  ministry  he 


MEMOIR. 


Xlll 


sat  with  great  pleasure,  and,  I have  no  doubt,' much 
profit.  He  took  delight  in  religious  things,  and  was 
fond  of  theological  discussions.  We  often  differed 
on  doctrinal  points.  The  natural  turn  of  his  thoughts 
qualified  him  for  controversy,  and  he  engaged  in  it 
with  great  relish  ; yet  throughout  he  ever  showed  an 
even  temper,  never  permitting  himself  to  be  led  away 
by  the  heat  of  discussion.”  It  is  very  delightful  in 
these  days  of  sectarian  narrowness  and  exclusiveness 
to  meet  \Vlth  a Christian  who  can  cherish  warm  af- 
fection and  express  profound  respect  for  one  whose 
theological  opinions  differ  widely,  even  radically,  from 
his  own.  Thus  speaks  the  warm-hearted  man  in  a 
subsequent  part  of  his  valuable  communication,  and 
his  earnest,  affectionate  words  do  credit  alike  to  his 
own  Christian  spirit  and  to  the  spirit  of  his  beloved 
companion:  — “Memory  freshens  as  I think  of  the 
past,  and  it  seems  all  too  like  a dream.  The  inti- 
macy at  one  time  was  almost  as  tender  as  that  be- 
tween man  and  wife.  For  months  we  were  together, 
talked  with  each  other,  wrote  and  counselled  togeth- 
er, and,  as  far  as  intercourse  on  earth  is  concerned, 
we  were  as  one.  No  brother  was  nearer  or  dearer. 
My  friend  has  gone,  the  friend  of  early  days,  when 
the  hearts  of  both  were  tender  and  susceptible  of 
good  impressions.  For  his  memory  I cherish  pro- 
found respect.  Although  we  differed  on  doctrinal 
points,  still  I can  only  believe  that  he  has  gone  up 
higher,  that  he  is  among  the  throng  that  surround 
the  throne  of  the  Lamb.  May  it  be  your  lot  and 
mine  to  meet  him  there.” 
b * 


XIV 


MEMOIR. 


Would  that  the  spirit  of  piety  and  charity  which 
prompted  the  utterance  of  these  touching  words 
were  prevalent  in  the  Christian  world.  Then  the 
soul-union  for  which  the  Saviour  fervently  prayed 
would  be  effected  and  enjoyed  among  his  followers, 
and  earth  would  have  a foretaste  of  the  peace  and 
bliss  which  belong  to  the  world  of  candor  and  har- 
mony, where  all  know  as  they  are  known,  and  where 
perfect  love  casteth  out  all  injustice,  as  well  as  all 
fear. 

The  family  of  Mr.  Taggart  belong  to  the  Presby- 
terian Church.  “ He  was  brought  up,”  to  quote  the 
language  of  one  of  his  relatives,  a minister  of  that 
church,  u a Presbyterian  of  the  strictest  sect,  and 
his  abandoning  the  religion  of  his  fathers  was  a 
source  of  unspeakable  sorrow  to  all  his  friends.” 
The  writer  probably  intended  to  say,  that  his  aban- 
doning the  theological  system  of  his  fathers  was  a 
source  of  sorrow ; for  it  is  not  to  be  supposed  that  he 
thought  that  one  whose  heart  was  full  of  reverence 
and  gratitude,  and  whose  life  attested  his  loyalty 
to  conscience  and  God,  ever  abandoned  “ religion.” 
It  is  unfortunate  that,  even  in  the  carelessness  of 
common  conversation  or  of  epistolary  intercourse, 
“religion  ” and  theological  or  ecclesiastical  systems 
should  be  spoken  of  as  identical.  As  well  might  we 
seek  to  identify  God’s  infinite  ocean-reservoir  and 
some  petty  cistern  formed  by  human  hands,  as  to 
identify  religion  with  any  system  which  man  has 
devised  or  arranged.  To  depart  from  the  theological 
opinions  of  one’s  fathers  is  one  thing,  to  depart  from 


MEMOIR. 


XV 


their  religion  is  another  and  a very  different  thing. 
That  Mr.  Taggart  never  abandoned  the  religion  of 
his  fathers  his  life  attests ; that  he  rejected  their 
theological  system,  is  true  ; and  it  is  also  true,  that 
he  never  was  more  faithful  to  the  religion  of  his  fa- 
thers than  when  he  gave  up  their  theological  system, 
for  he  gave  it  up,  because,  as  he  conscientiously  be- 
lieved, reverence  for  the  Divine  word  and  obedience 
to  the  Divine  will  commanded  and  compelled  him  so 
to  do  ; and  reverential  obedience  to  the  word  and 
will  of  God  surely  was  the  essential  element  in  the 
religion  of  his  fathers,  as  it  is  in  the  religion  .of  all 
devout  Christians. 

It  is  no  light  thing  for  a young  man  to  depart  from 
the  theological  opinions  in  which  he  has  been  edu- 
cated, and  which  have  become  almost  sacred  to  him 
through  their  association  with  the  church  and  the 
home.  When  and  how  was  Mr.  Taggart  led  to 
adopt  views  widely  different  from  those  in  which  he 
had  been  carefully  instructed  ? This  is  an  interest- 
ing question,  and  perhaps  the  best  answer  which  can 
be  given  is  furnished  in  a brief  extract  from  a let- 
ter written  by  an  uncle  of  Mr.  Taggart,  a venerable 
minister  of  the  Presbyterian  Church,  who,  while  he 
frankly  says,  “ I cannot  think  that  there  is  anything 
in  the  Unitarian  system,  as  far  as  I understand  it, 
that  meets  the  wants  of  sinners  dead  in  trespasses 
and  sins,”  and  “ I do  not  think  that  his  writings 
will  advance  the  cause  of  true  religion  ” ; yet  cheer- 
fully attests  to  the  “irreproachable  moral  character 
from  youth  ” of  his  truth-loving,  manly,  outspoken 
relative. 


XVI 


MEMOIR. 


The  extract  is  as  follows:  — 44  In  a letter  to  me, 
dated  July  16,  1846  (which  was  some  time  after  he 
went  to  study  at  Meadville,  Pa.),  he  uses  the  follow- 
ing words  : 4 Ever  since  I have  been  capable  of  hold- 
ing any  views  for  myself,  they  have  been  the  same 
as  now,  only  time,  observation,  and  experience  have 
strengthened  and  confirmed  them.  True,  I tried  to 
believe  the  Calvinistic  system  of  dogmas,  but  the 
very  effort  to  do  so,  by  examining  for  myself  the 
grounds  on  which  they  stood,  convinced  me  of  their 
error.’  In  speaking  of  his  theological  views  in  the 
same  letter,  he  says:  4 I held  them  long  before  I 
deliberately  concluded  to  state  them  to  any  one,  nor 
till  by  careful  examination  of  the  Scripture  (and  the 
Scripture  alone,  for  I had  nothing  else)  I had  satis- 
fied my  own  mind.’  It  appears,  therefore,  that  our 
friend,  who  has  finished  his  course,  never  changed 
his  religious  views ; he  had  tried  to  embrace  other 
4 dogmas,’  but  failed  in  the  attempt.” 

The  mental  and  religious  history  laid  open  to  our 
inspection  in  these  few  lines  is  deeply  interesting. 
Here  is  a young  man,  religiously  inclined  from  child- 
hood, a member  of  a family  connected  with  a church 
which  holds  the  Calvinistic  system  of  theology  in  all 
its  rigidness  and  stern  severity,  faithfully  indoctri- 
nated at  home,  in  the  Bible  class,  and  at  the  church, 
in  the  distinctive  principle^  of  that  system,  heartily 
desirous  of  accepting  the  system  if  he  can,  and  ear- 
nestly, constantly,  studying  the  Scriptures  to  find  it 
substantiated  in  them ; who,  notwithstanding  his  de- 
sires, his  efforts,  and  his  prayers,  is  unable  to  discern 


MEMOIR. 


XVII 


proof  of  its  correctness  in  the  sacred  volume,  and 
who,  unaided  and  alone,  with  no  Unitarian  books  or 
friends  to  bias  his  mind,  after  long-protracted  and  at 
times  agonizing  study,  — agonizing,  for  he  shrank 
from  results  which  he  knew  must  separate  him  wide- 
ly from  nearest  and  dearest  friends,  — came  deliber- 
ately to  the  conclusion,  that  the  Bible  presents  views 
utterly  irreconcilable  with  the  theological  system  of 
John  Calvin.  Such  studies  and  struggles,  such  reso- 
lute acceptance  of  unwelcome  conclusions,  and  calm 
determination  to  avow  them  and  abide  by  them,  im- 
ply, if  not  extraordinary  mental  power,  extraordinary 
mental  independence,  and  heroic  fidelity  to  truth. 
The  man  who  can  thus  think  for  himself,  and  who 
has  the  courage  thus  to  think  for  himself,  who  feels 
that  necessity  is  laid  upon  him  to  go  wherever  truth 
may  lead  him,  may  be  as  far  from  the  kingdoms 
established  by  any  sectarian  chiefs  or  theological 
sovereigns,  as  John  Milton  or  the  sturdiest  republi- 
can in  Cromwell’s  army  was  from  the  kingdom  of 
Charles  Stuart;  but  he  certainly  is  not  far  from  the 
kingdom  of  Him  who  said,  “ I am  a king.  To  this 
end  was  I born,  and  for  this  cause  came  I into  the 
world,  that  I should  bear  witness  unto  the  truth. 
Every  one  that  is  of  the  truth  heareth  my  voice.” 

For  a young  man,  ‘to  whom  thought  and  study 
were  so  essential,  and  whose  mind  was,  as  his  most 
intimate  friend  states,  for  years  “on  one  object, — 
the  ministry,”  — a professional  life  would  seem  the 
legitimate,  almost  the  necessary  life.  But,  as  has 
been  already  intimated,  contracted  pecuniary  circum- 


XV111 


MEMOIR. 


stances  prevented  him  from  entering  upon  the  course 
to  which  all  his  mental  and  moral  tendencies  led  him. 
He  accordingly  at  the  age  of  seventeen  entered  a 
wholesale  store,  in  which  he  continued  four  years. 
To  the  duties  which  then  and  there  lay  before  him, 
he  devoted  himself  with  conscientious  fidelity.  He 
brought  his  intelligence,  integrity,  and  habits  of  in- 
dustry and  perseverance  to  bear  upon  the  work  which 
he  had  undertaken,  and  which,  therefore,  was  accom- 
plished to  the  entire  satisfaction  of  his  employers. 
But  though  faithful  to  mercantile  life  while  in  it,  he 
never  found  it  congenial  to  his  tastes.  His  treasure 
was  elsewhere,  and  where  his  treasure  was,  his  heart 
was  also.  At  the  end  of  four  years,  therefore,  he 
gave  up  his  situation,  and  for  a period  remained  at 
home,  quietly  pursuing  his  studies  there.  But  this 
course  could  not  be  continued  long.  His  self-respect 
and  his  thoughtfulness  for  others  would  not  permit 
him  to  be  dependent  upon  relatives,  who,  however 
kind,  were  not  in  a condition,  as  he  felt,  to  justify 
him  in  adding  to  their  necessary  expenses.  He  must 
labor  in  some  way  to  procure  the  means  of  support. 
After  stating  his  thoughts  and  feelings  to  his  father, 
he  left  home,  to  go  he  knew  not  whither,  but  in  full 
confidence  that  a kind  Providence  would  open  the 
way  of  duty  and  direct  his  steps  therein.  He  went 
on  board  a steamboat  at  Pittsburg,  and  sailed  down 
the  Ohio,  with  barely  money  enough  in  bis  pocket 
to  defray  his  expenses,  but  with  heart  rich  in  hope. 
In  the  course  of  a few  days  he  reached  Louisville, 
Kentucky,  where  he  engaged  himself  temporarily 


MEMOIR. 


XIX 


as  clerk  in  a store.  Here  he  remained  for  a few 
months,  and  then,  having  obtained  letters  of  intro- 
duction to  prominent  merchants  in  New  Orleans,  he 
sailed  down  the  Ohio  and  Mississippi  to  that  ever- 
attractive,  ever-disappointing  city,  where  many  find 
fortunes  and  many  find  graves,  but  few  find  homes. 
There  he  spent  a few  weeks,  but  not  succeeding  in 
obtaining  employment,  he  determined  to  go  to  St. 
Lodis.  There  also  his  search  was  unsuccessful. 
While  there,  he  heard  of  a school  in  a small  town 
in  Missouri,  which  was  in  need  of  a teacher.  He 
at  once  went  on  a boat  bound  up  the  Mississippi, 
stopped  at  the  landing  nearest  the  place  of  his  des- 
tination, and,  with  carpet-bag  in  hand,  walked  to  the 
town,  twenty-five  miles  distant.  For  three  months 
he  remained  there,  faithfully  discharging  his  duties 
as  teacher.  At  the  end  of  this  time,  becoming  wea- 
ried with  the  monotony  of  his  life,  and  seeing  no 
prospect  of  accomplishing  anything  for  himself, 
either  pecuniarily,  or,  what  was  to  him  of  infinitely 
more  importance,  in  the  way  of  mental  improvement, 
he  resigned  his  office,  and,  on  foot  again,  made  his 
way  to  the  river.  He  took  passage  on  the  first  boat 
that  came,  and  went  to  Quincy,  Illinois,  in  which 
beautiful  town  — made  sacred  to  hearts  of  Unitarian 
Christians  by  the  memory  of  that  admirable  man 
and  devoted  pastor,  George  Moore  — and  its  vicinity 
he  remained  for  a little  while,  in  the  hope  of  becom- 
ing a teacher  in  a school,  or  of  obtaining  some  other 
congenial  means  of  support.  Not  succeeding,  he 
determined  to  go  to  St.  Louis  again.  For  hours  he 


XX 


MEMOIR. 


sat  upon  the  bank  of  the  Mississippi,  waiting  for  a 
boat,  and  as  he  waited  meditating  in  seriousness, 
but  not  in  despondency,  upon  his  past  history  and 
his  probable  career  in  the  future.  At  last  a boat 
draws  near,  and  he  gladly  goes  on  board.  Little 
dreamed  the  officers  of  that  boat  of  the  deep  thoughts, 
the  elevated  purposes,  which  filled  the  mind  and 
sustained  the  heart  of  the  unassuming  man  who 
then  became  passenger  on  it.  In  St.  Louis  he  re- 
mained for  a few  days,  and  then  took  passage  on  a 
boat  bound  up  the  Ohio.  He  stopped  at  the  town 
of  Owensboro’,  Daviess  Co.,  Ky.,  where  he  at  once 
was  engaged  as  teacher  in  the  Seminary,  and  where 
he  met  with  fair  success,  having  a good  number  of 
pupils,  and  being  well  esteemed  as  an  instructor. 

It  was  in  this  town  that  my  acquaintance  with 
this  beloved  brother  began.  In  May,  1845,  I spent 
a few  days  there,  and  preached  several  times.  In  the 
audience  I observed  a young  man  of  intellectual 
countenance,  who  appeared  to  listen  with  close  at- 
tention and  deep  interest.  Struck  with  his  appear- 
ance and  manner,  I sought  an  introduction,  and  con- 
versation only  confirmed  my  impression.  I made 
inquiries  of  friends  in  Owensboro’,  and  learned  from 
them  that  the  character  of  the  teacher,  as  far  as  they 
knew,  was  in  harmony  with  his  appearance.  Soon 
after  returning  to  Louisville,  I addressed  a letter  to 
Mr.  Taggart,  in  which  I asked  him  if  he  would  go 
to  Meadville  and  pursue  a course  of  theological  study 
there.  After  due  deliberation,  he  replied  that  he 
would  go.  He  said  that  at  first  he  had  hesitated 


MEMOIR. 


XXI 


about  acceding  to  the  proposition,  because  of  the 
pain  which  he  knew  the  fact  of  his  becoming  a 
preacher  of  views  regarded  as  heretical  and  danger- 
ous would  cause  his  relatives,  but  that,  on  reflec- 
tion, it  seemed  to  him  clearly  his  duty  to  what  he 
esteemed  truth  to  prepare  himself  for  an  efficient 
advocacy  of  it. 

In  September  of  that  year  he  entered  the  Theo- 
logical School,  and,  as  he  long  afterwards  told  me, 
with  doubt  and  misgiving.  Brought  up  among 
those  who  considered  it  a duty  to  be  exclusive  in 
matters  pertaining  to  religion,  who  regarded  liber- 
alism as  synonymous  with  latitudinarianism,  and 
viewed  it  with  extreme  aversion,  not  only  as  being 
indicative  of  indifference  to  vital  religion,  but  as  be- 
ing the  very  essence  of  irreligion,  and  who  therefore 
thought  it  right  by  creeds  and  formularies  to  fence 
in  religion  ; educated  in  a community  which  held 
most  rigidly  to  the  sternest  doctrines,  and  which  per- 
mitted, or  at  least  encouraged,  mental  freedom  only 
within  certain  prescribed  limits,  it  was  to  him  a 
cause  of  surprise,  an  incredible  thing,  that  any  min- 
ister and  congregation  of  Christians  could  offer  the 
opportunity  of  theological  education  to  a young  man, 
without  requiring  of  him  a promise  or  pledge  that 
he  would  become  a preacher  and  advocate  of  the 
opinions  held  by  them.  So  8eep-seated  was  his 
conviction,  not  only  of  the  improbability,  but  of  the 
impossibility,  of  any  religious  man  or  denomination 
suffering  the  individual  mind  to  pursue  its  inquiries 
in  perfect  mental  freedom,  freedom  restrained  only  by 


c 


XXII 


MEMOIR. 


a sense  of  constant  and  direct  accountability  to  God, 
that  for  a year  he  anxiously  and  suspiciously  scruti- 
nized the  letters  which  he  received  from  me,  and  also 
the  actions  of  the  Professors  atthe  Theological  School, 
to  discover  intimations  of  the  plan  which  he  was 
sure  we  must  have  of  entrapping  him,  and  in  some 
way,  indirectly  if  not  directly,  of  interfering  with  his 
mental  and  spiritual  freedom,  and  making  him,  wheth- 
er he  would  or  no,  an  instrument  for  accomplishing 
some  sectarian  end.  Especially  desirous  was  he  to 
discover  the  hidden  motive  which  prompted  me  to 
show  an  interest  and  place  confidence  in  him,  — a 
stranger,  — for  he  thought  it  an  almost  inconceivable 
thing  that  gratitude  for  the  enjoyment  of  educational 
privileges  and  of  liberal  views  of  religion  should  be 
of  itself  sufficient  motive  to  prompt  one  to  offer  sim- 
ilar privileges  to  any  mind  and  heart  which  seemed 
well  fitted  to  appreciate  them.  But  by  the  end  of 
the  year  he  was  convinced  not  only  that  no  ulterior 
motive  had  prompted  the  invitation  to  him  to  go  to 
Meadville,  but  that  that  institution  was  in  reality 
what  it  professed  to  be,  and  that  its  Professors,  whom, 
after  becoming  thoroughly  acquainted  with  them, 
he  never  ceased  to  regard  with  warm  affection  and 
profound  esteem,  were  perfectly  true  to  the  princi- 
ples of  Christian  liberty  which  they  avowed. 

For  four  years  he  remained  at  Meadville,  pursuing 
his  studies  with  an  ardor  that  never  abated,  with  a 
perseverance  which  was  never  wearied.  He  was 
born  to  be  a student.  He  loved  study  for  its  own 
sake.  Difficulties  only  aroused  him  to  new  exertions. 


MEMOIR. 


XX111 


He  had  keen  enjoyment  in  the  exercise  of  his  own 
powers,  and  he  appreciated  well  the  results  which 
other  earnest  thinkers  reached  in  the  exercise  of 
theirs.  Of  his  life  in  the  Theological  School,  of  his 
habits  of  study,  of  the  impression  which  he  made 
upon  his  fellow-students,  and  the  place  which  he  held 
in  their  esteem,  the  following  letter  from  his  beloved 
friend,  Rev.  R.  R.  Shippen,  pastor  of  the  Unitarian 
Church  in  Chicago,  111.,  presents  a beauti  di  picture. 

“My  dear  Friend:  — 

“ I gladly  comply  with  your  request  to  furnish  a 
chapter  of  Mr.  Taggart’s  preparation  for  the  minis- 
try at  Meadville.  Most  happy  am  I to  pay  to  his 
memory  that  grateful  tribute  of  affection.  Yet  our 
uneventful  student  life  furnishes  little  material  of 
interest  to  relate.  Its  interest  was  chiefly  in  our 
friendly  companionship,  and”  our  studies,  plans,  and 
hopes  in  common,  investing  it  with  a quiet  and 
peculiar  charm  that  cannot  be  described.  It  all  rises 
before  me  now  as  a beautiful  picture ; but  rapidly 
vanishing  into  the  past  as  a delightful  dream. 

“ It  was  in  the  autumn  of  1845  that  Mr.  Taggart 
first  came  to  Meadville.  The  Theological  School 
had  been  in  existence  only  one  year;  so  that  there 
were  but  two  classes,  and  these  were  small.  The 
fresh  novelty  of  its  establishinenf  in  the  quiet  village 
had  not  passed  away.  The  coming  of  so  many  re- 
ligious young  men  into  a small  parish  was  an  im- 
portant addition  to  the  church,  and  infused  new 
spirit  into  our  rather  monotonous  social  life.  Into  a 


XXIV 


MEMOIR. 


few  hospitable  homes,  all  the  students  were  cordially 
welcomed,  and  admitted  with  little  restraint  and  for- 
mality. Beside  this,  the  high  anticipations  of  friends 
abroad  for  the  success  of  the  School  caused  each 
additional  student  to  be  hailed  with  joyful  interest. 

“ One  other  fact  combined  with  these  to  make  each 
individual  a marked  man.  It  would  be  difficult,  I 
think,  to  collect  together  a band  of  twenty  candi- 
dates for  the  ministry  of  more  heterogeneous  mate- 
rial than  were  assembled  there.  Our  ages  ranged 
from  sixteen  to  thirty-five.  We  came  from  every 
quarter  of  the  Northern  States,  from  Maine  to  Illi- 
nois. Even  Germany,  England,  and  Wales  were  rep- 
resented among  us.  We  had  members  of  five  dif- 
ferent denominations.  Our  advantages  of  culture 
and  experience  of  life  ranged  from  the  privileges  of 
Boston  schools  and  society  down  to  zero.  None 
were  graduates  of  any  college,  except  of  the  great 
American  institution  of  practical  life,  the  people’s 
university.  But  in  this  no  two  had  pursued  the  same 
course,  or  had  been  drilled  alike.  One  came  from 
the  woods,  and  another  from  the  prairies ; one  from 
a workshop,  and  another  from  his  home  in  a New 
England  village.  One  had  taught  school,  another 
had  been  several  years  preaching  with  the  gift  of 
tongues,  if  not  of  wisdom.  Some  had  already  had 
rough  encounters  in  the  battle  of  life,  others  were 
just  starting,  utterly  unsophisticated  and  ignorant  of 
the  world  and  its  ways.  Some  had  known  nothing 
but  books  and  study  all  their  days,  and  others  could 
not  read  or  write  a sentence  of  English  without 


MEMOIR. 


XXV 


blundering.  It  was  a motley  group,  full  of  intense 
individuality.  No  affectation  of  eccentricity  was 
needed  to  distinguish  any  man  from  his  comrades. 
Every  one  rejoiced  in  his  own  original  style  of  speech, 
dress,  manners,  and  type  of  manhood.  Yet  one  com- 
mon motive  and  aim  filled  all  with  kindred  enthusi- 
asm, and  a hearty  religious  sympathy  harmonized 
all  incongruities.  It  was  beautiful  to  behold  how 
ready  all  were  for  mutual  help,  and  how  generously 
each  judged  his  brother’s  faults  and  failings.  A 
genial  laugh,  never  embittered  by  self-conceit  or  con- 
tempt, was  the  only,  but  always  effective,  criticism. 
Thus  the  varied  experience  and  diverse  characteris- 
tics only  imparted  richness  to  our  discussions,  and 
perennial  freshness  to  all  our  intercourse. 

“ Charles  came  among  us  as  marked  a character  as 
any  in  all  the  variety.  No  just  comparison  is  pos- 
sible ; yet  all  would  admit  that  his  talents  and  cul- 
ture were  of  the  first  order.  His  early  Calvinistic 
education,  with  his  change  of  views  by  his  own  in- 
dependent study  and  personal  conviction,  — his  few 
months  of  school-teaching  and  study  of  law,  giving 
him  superior  mental  discipline,  — his  wanderings  in 
the  South  and  West,  giving  him  an  observation  of 
phases  of  life  unknown  to  the  rest  of  us,  — all  com- 
bined in  a contribution  of  original  experience  pecu- 
liar to  himself.  In  debate  and  conference-meeting 
he  immediately  took  high  rank,  as  one  of  the  most 
interesting  of  our  number.  His  early  practice  in  a 
young  men’s  literary  society  in  Pittsburg  enabled 
him  to  express  himself  fluently,  and  with  elegance 


c 


XXVI 


MEMOIR. 


and  precision,  in  extempore  speech.  Yet  when  any 
part  was  assigned  him,  he  always  came  prepared. 
He  never  would  speak  against  time,  and  always 
manifested  a restless  impatience  when  others  talked 
only  to  occupy  the  hour.  His  extreme  conservatism 
brought  him  into  perpetual  antagonism  and  frequent 
warm  discussion  with  the  radical  reformers  around 
him.  And  when  sometimes  a criticism  of  Southern 
institutions  would  blend  the  people  in  indiscriminate 
denunciation,  Mr.  Taggart  would  rise  in  their  de- 
fence with  a chivalric  enthusiasm  worthy  of  Clay  or 
Calhoun.  This  antagonism  sometimes  carried  him 
to  the  other  extreme,  and  betrayed  him  into  unquali- 
fied praise.  But  none  ever  questioned  his  conscien- 
tiousness, and  I never  knew  him  to  transcend  the 
courtesies  of  debate,  for  an  instant  to  lose  his  calm 
self-possession,  or  to  utter  a hasty  word  that  he  could 
wish  to  be  recalled.  Though  he  sometimes  stood 
alone,  his  courage  never  failed  in  maintaining  his 
own  independence,  or  advocating  the  most  unpopu- 
lar opinion.  Nor  did  his  pleasant  spirit  ever  suffer 
the  sharpest  encounter  to  mar  the  prevailing  har- 
mony and  peace. 

“ During  the  first  year,  however,  I saw  but  little  of 
him  socially.  The  rest  of  the  students  boarded  in  a 
club,  near  together  and  near  the  School.  Charles 
resided  at  a distance,  in  a family  of  Methodist  friends 
or  relatives,  and  was  thus  brought  little  in  contact 
with  us  except  in  school  hours.  He  came  and  went 
directly  and  alone  to  the  exercises,  and  home  again, 
and  visited  but  little.  He  was  studying  hard.  He 


MEMOIR. 


xxvn 


would,  as  he  afterwards  told  me,  often  study  all 
day,  and  for  the  better  part  of  the  night,  and  for 
days  never  leave  his  room  except  for  recitation.  His 
countenance  was  pale  and  sedate,  and  wore  a grave 
and  anxious  expression.  The  students  thought  him 
cold  and  reserved,  and  little  suspected  the  fund  of 
humor  latent  within  him,  and  afterwards  revealed. 
He  was  often  low-spirited,  and  suffered  in  a sense 
of  loneliness  and  want  of  sympathy,  till  it  seemed  as 
if  a morbid  feeling  approaching  to  misanthropy  were 
stealing  over  him.  Whether  it  was  the  anxious 
thoughts  natural  to  the  entrance  on  our  high  voca- 
tion, or  his  loneliness  with  too  severe  study  and 
close  confinement,  or  other  causes  that  affected  him 
chiefly,  I know  not.  But  probably  all  these  com- 
bined, with  mutual  reaction. 

“ It  was  in  the  year  1848-49,  the  last  year  of  our 
course,  that  I knew  him  best.  We  were  then  class- 
mates and  intimate  friends.  The  year  previous  I 
had  been  absent  from  home  and  the  School;  and  in 
the  intimacy  of  frequent  correspondence,  in  which  he 
gave  unreserved  expression  to  his  deepest  thoughts, 
I first  thoroughly  learned  the  worth  and  wealth  of 
his  spirit.  His  acquaintance  had  also  extended  in 
the  parish  and  among  the  students,  bringing  out  his 
varied  talents,  and  giving  free  play  to  his  wit  and 
humor,  and  warm  social  nature.  He  had  boarded 
for  a time  in  my  mother’s  family,  and  continued  in- 
timate as  one  of  our  household.  Our  house  was  a 
familiar  resort  for  all  the  students  in  the  evenings 
and  hours  of  leisure,  and  he  was  a frequent  visitor, 


xx  vm 


MEMOIR. 


so  that  I saw  much  of  him  in  the  most  intimate 
relations,  and  knew  him  thoroughly.  He  had  be- 
come a favorite  with  the  children  of  the  neighbor- 
hood, joining  them  in  their  work  or  play,  their  gar- 
dening, or  fishing  and  nutting  expeditions,  and  was 
regarded  by  a large  group  of  them  as  a familiar 
friend.  Indeed,  with  his  genial,  generous  spirit,  he 
became  a universal  favorite  in  the  School  and  the 
parish,  among  old  and  young.  There  still  his  name 
is  familiar  as  a household  word.  Many  felt  sadly 
when  he  left  to  return  no  more.  They  watched  his 
course  with  an  affectionate  interest  and  pleasure, 
and  when  he  died,  many  hearts  there  mourned  him 
as  a brother. 

“ During  the  previous  summer  he  had  been  preach- 
ing in  Louisville.  His  flattering  success,  and  the 
generous  warmth  of  his  reception,  which  caused 
him  always  after  to  speak  of  Louisville  and  Mead- 
ville  as  his  twofold  home,  had  enlivened  and  bright- 
ened his  spirits,  so  that  during  that  year  he  was 
buoyant  and  joyous  as  a different  man.  A larger 
number  of  students  had  by  this  time  joined  the 
School,  and  among  them  several  of  more  than  the 
average  talent  and  culture.  Many  circumstances 
conspired  to  make  that  winter  peculiarly  pleasant. 
They  who  were  there  will  never  forget  that  charm- 
ing year  of  our  school  life,  nor  fail  to  think  of 
Charles  as  one  of  the  favorites  in  our  pleasant 
group.  The  beautiful  hills  of  that  charming  valley, 
so  gorgeous  in  the  rich  and  rare  variety  of  its  au- 
tumnal foliage,  and  the  graceful  banks  of  the  gentle 


MEMOIR. 


XXIX 


streams,  invited  us  to  many  an  afternoon  ramble. 
In  our  frequent  walks,  Charles  was  always  a chosen 
companion ; and  in  the  evening  parties,  musical 
meetings,  and  sleigh-rides  of  the  later  winter,  he 
was  always  a certain  guest,  — always,  too,  one  of 
the  most  merry  and  entertaining,  with  his  ready 
repartee  and  original  sayings,  his  fund  of  anecdote, 
and  queer  maxims  of  universal  application. 

“In  school,  also,  he  still  held  a high  rank.  He 
studied  faithfully,  and  rarely  or  never  missed  or 
slighted  an  exercise  or  recitation.  His  mental  dis- 
cipline gave  him  such  thorough  self-command,  that 
he  could  write  easily,  fluently,  and  at  any  time.  He 
wrote  with  remarkable  grace  and  beauty  of  expres- 
sion, never  transcribing  and  rarely  correcting.  He 
was  always  punctual  and  prompt  with  themes  and 
sermons,  having  them  written  while  others  were 
thinking  about  it.  Indeed,  he  always  retained  the 
rare  gift  of  writing  a sermon  as  readily  on  Monday 
morning  as  on  Saturday  night.  Though  especially 
fond  of  poetry  and  fiction,  he  spent  no  time  in  desul- 
tory reading,  and  rambled  little  in  any  direction 
from  the  straight  line  of  study.  Accustomed  to 
think  much  and  digest  thoroughly,  he  had  his  own 
decided  opinion  on  every  question.  He  had  also 
learned  the  wisdom,  rarely  acquired  except  by  prac- 
tical experience  in  professional  life,  of  studying  by 
subjects.  He  was  indefatigable  in  his  study  of  any 
subject  that  interested  him,  pursuing  his  investiga- 
tions with  unyielding  pertinacity  through  every 
volume  he  could  find  that  would  afford  him  any 


XXX 


MEMOIR. 


light.  Once,  for  instance,  he  becamo  engaged  in  a 
theological  controversy  by  letter  with  some  distant 
Calvinistic  friend.  With  his  whole  soul  he  entered 
into  it,  studied  every  point  thoroughly,  as  if  prepar- 
ing for  the  press  or  pulpit,  and  thus  gain  d a reser- 
voir of  knowledge  on  controversial  points  far  beyond 
that  of  most  preachers  of  his  years.  In  his  visit  to 
Louisville,  also,  by  conversation  with  the  late  Pro- 
fessor Caldwell,  and  by  reading  his  book,  he  became 
interested  in  the  question  of  the  unity  of  origin  of 
the  human  race.  When  he  returned  to  Meadville, 
he  diligently  perused  everything  on  the  subject  that 
he  could  lay  his  hands  upon,  and  sent  abroad  for 
books.  When  Agassiz’s  articles  afterwards  ap- 
peared in  the  Christian  Examiner,  attracting  pop- 
ular attention  and  discussion,  Mr.  Taggart  was 
already  familiar  with  everything  that  had  been 
written  on  both  sides  of  the  subject,  and  surprised 
his  friends  in  conversation,  in  a lecture  and  an  ar- 
ticle in  the  Southern  Quarterly  Review,  with  the 
extent  of  his  information  on  what  seemed  to  many 
a novel  question.  Thus,  on  such  topics  as  interested 
him,  he  had  accumulated  an  amount  of  material, 
and  acquired  a decision  in  his  opinions,  which  gave 
a consciousness  of  knowledge  and  a positive  tone  of 
authority  to  his  assertions,  that  commanded  respect 
and  carried  a weight  of  conviction  with  all  the 
words  he  uttered.  In  later  years  he  read  less  and 
thought  more.  The  views  he  held  were  no  second- 
hand parrot  repetitions  of  other  men’s  thoughts,  but 
his  own  independent  conclusions,  and  largely  the 


MEMOIR. 


XXXI 


fresh  products  of  his  own  brain.  This  I think  was 
evident  in  his  sermons,  and  gave  them  the  charm  of 
freshness  and  force  of  originality. 

u Of  his  sermons  and  preaching  in  the  School  I 
can  hardly  speak.  His  aims  were  pure  and  his  hopes 
high  in  the  ministry.  But  any  conceptions  of  the 
work,  gained  only  by  anticipations,  were  necessarily 
vague.  Our  sermons  written  and  delivered  in  the 
School  were  very  unsatisfactory  samples  of  what 
any  one  would  do  in  real  life.  With  no  distinct 
aim  or  object,  they  inevitably  became  broad  and 
commonplace  generalities.  They  were  either  fiercely 
controversial  and  combative,  aimed  with  chivalric 
enthusiasm  at  some  imaginary  windmill,  or  else 
tame  abstractions,  covering  the  whole  vineyard  of 
duty  at  once,  broad  and  flat  as  a prairie,  intended  to 
regenerate  society  generally,  and  no  one  in  partic- 
ular. Charles  entered  with  very  little  spirit  into 
what  seemed  merely  ministerial  gymnastics  and 
sham  preaching.  For  this  reason  I can  but  dimly 
recollect  a single  sermon  that  he  preached,  except 
one  on  the  novel  text,  “Every  man  for  himself,”  and 
once  when  he  came  forth  gravely  with  a discourse 
on  the  importance  of  having  plenty  of  Tin , in  which 
he  gave  free  play  to  his  humor,  and  afforded  much 
entertainment  to  his  hearers. 

“ The  tendency  of  his  mind  was  toward  broad 
generalization.  He  was  full  of  a comprehensive  phi- 
losophy of  life,  which  existed  not  only  as  abstract 
theory,  but  was  expressed  in  definite  practical  views, 
pervaded  his  spirit,  and  gave  tone  to  his  character, 


XXX11 


MEMOIR. 


His  spirit  was  imbued  with  hearty  trust  in  Divine 
Providence,  and  he  was  fond  of  dwelling  on  the 
thought  that  fidelity  to-day  is  the  best  preparation 
for  to-morrow,  wherever  in  all  the  universe  to-mor- 
row finds  us,  whether  on  this  side  of  the  grave  or 
the  other.  This  made  him  ever  prompt  and  faithful 
to  the  duties  at  hand,  gilding  the  present  with  all 
the  brightness  of  sunny  enjoyment  and  noble  work, 
and  little  anxious  for  the  future.  It  gave  him  a calm 
hope  that  never  failed,  and  lifted  him  into  a perfect 
serenity  that  nothing  could  disturb.  Indeed,  I never 
knew  any  one  who  could  fairly  face  the  darkest  pos- 
sibilities of  the  future  with  more  unfaltering  calm- 
ness and  composure.  It  was  so  in  all  the  uncertain- 
ties of  his  school  life  and  years  of  wandering,  and 
even  to  the  last  hour  of  his  stay  on  earth.  His  spirit 
was  also  remarkably  cosmopolitan.  This  came 
from  his  realizing  sense  of  the  Divine  Providence 
everywhere,  making  the  whole  world  a fit  sphere  for 
a high  mission  to  the  faithful  soul.  He  saw,  too, 
that  in  every  place  there  was  noble  work  to  be 
done  ; and  he  believed  and  cherished  the  faith  that 
there  are  pleasant  people  everywhere,  among  whom 
the  generous  spirit  would  meet  responsive  sympathy, 
and  find  or  make  friends  and  a home  wherever  the 
lot  might  be  cast.  This  faith  made  him  cheerful 
through  all  the  wanderings  of  his  later  years,  and 
acting  upon  it,  he  made  it  true  in  his  own* experi- 
ence. 

“ I think  he  heartily  and  thoroughly  enjoyed  his 
last  year  in  the  School.  Often  afterwards  he  alluded 


MEMOIR. 


XXX111 


to  it  as  a sunny  portion  of  his  life.  When  spring 
came,  he  was  prostrated  for  some  weeks  by  a severe 
illness.  When  school  drew  nigh  the  close,  he  was 
weak  and  worn,  pale  and  thin.  Some  friends 
thought  that  they  then  perceived  the  indications 
of  permanent  disease  and  certain  decline,  and  feared 
that  his  life  must  be  brief.  In  his  weak  condition, 
probably  some  natural  perplexity  as  to  his  field  of 
labor  troubled  him.  His  inclinations  led  him  to  the 
West,  and  his  predilections  were  still  stronger  for 
the  South.  He  always  declared  his  firm  faith  that 
he  could  gather  for  himself  a parish  in  any  flourish- 
ing place,  declaring  too  his  preference  for  a church 
so  formed.  But  that  would  involve  a temporary 
independence  or  guaranty  of  support  which  he  did 
not  possess,  and  no  place  seemed  open  in  the  direc- 
tion of  his  choice.  Advised  by  the  Faculty  to  take 
a short  journey  to  recruit  his  health,  he  visited  the 
societies  in  Rochester  and  Albany,  whose  pulpits 
were  then  vacant.  At  the  latter  place,  after  preach- 
ing but  one  Sunday,  he  was  invited  to  settle.  So 
sudden  an  engagement  seemed  rash  on  both  sides. 
Yet  the  call  was  highly  flattering  to  a young  man, 
and  for  the  few  remaining  days  of  the  term  he  was 
buoyant  and  elated  in  spirits.  He  entered  upon  his 
work  with  high  hopes,  and  building  many  airy  castles 
of  quick  success.  But  the  post  was  too  difficult  for 
any  young  man,  and  utterly  uncongenial  to  him, 
with  his  Southern  partialities,  and  he  soon  set  him- 
self afloat,  with  his  face  turned  westward. 

“ It  is  yours  to  relate  the  subsequent  course  of  his 

d 


xxxiv 


MEMOIR. 


brief  career,  and  speak  of  his  talents  and  character 
and  work  in  the  ministry.  His  abilities  were  rated 
as  of  superior  order  by  his  Meadville  friends  and 
companions.  We  felt  sure  that  he  would  make  a 
mark  in  the  world,  and,  if  his  life  were  spared,  take 
a distinguished  position  among  the  members  of  his 
profession.  But  it  seemed  his  destiny  to  wander, 
and  spend  his  few  remaining  years  in  finding  the 
field  for  his  appointed  work.  He  had  at  last  found 
the  congenial  sphere  which  seemed  the  charming 
realization  of  all  his  hopes  and  fancies,  with  opening 
avenues  of  inviting  usefulness,  when,  by  a mysteri- 
ous and  inscrutable  Providence,  he  was  called  away. 
His  wandering  prevented  any  brilliant  visible  success. 
Yet  his  life  was  not  in  vain,  nor  his  mission  unful- 
filled. It  is  not  the  quantity  of  our  words  and  deeds, 
but  the  quality  of  our  character,  that  makes  deep  and 
abiding  impression  in  the  world.  The  impression 
of  his  character,  and  the  remembrance  of  his  pure 
and  generous  spirit,  are  left  in  many  a heart.  By 
frequent  letters  I accompanied  him  in  all  his  wander- 
ing. What  might  have  seemed  discouraging  failure 
to  a superficial  observer,  never  disheartened  him.  He 
was  cheerful  and  hopeful  through  all  change  and 
uncertainty,  borne  up  by  his  cherished  faith,  to  which 
he  was  ever  steadfast  and  loyal.  Wherever  he  went, 
he  seemed  to  realize  the  majestic  presence  of  a 
superintending  Providence,  finding  everywhere  the 
needed  work  and  the  cordial  friends  that  his  faith 
anticipated,  and  caring  little  where  the  morrow 
should  find  him,  while  living  nobly  and  fulfilling 


MEMOIR. 


XXXV 


faithfully  the  duties  of  to-day.  The  lines  of  Festus, 
of  which  he  was  so  fond,  may  be  most  appropriately 
applied  to  himself:  — 

‘ We  live  in  deeds,  not  years  ; in  thoughts,  not  breaths ; 

In  feelings,  not  in  figures  on  a dial. 

We  should  count  time  by  heart-throbs.  He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best.’ 

“ Affectionately  your  friend  and  brother, 

“ Rush  R.  Shippen. 

“ Chicago,  April  10,  1855.” 

Such  was  the  life  of  our  friend  at  Meadville.  It 
was  life.  He  lived  every  hour  which  he  passed 
there,  and  when  he  left  the  institution,  he  bore  with 
him  a mind  trained  to  earnest,  vigorous,  consecutive 
thought,  and  a high  ideal  of  Christian  usefulness. 
During  the  summer  of  1848,  the  summer  previous 
to  that  of  his  graduation,  he  preached  for  a series  of 
Sundays  in  Louisville.  His  manner  of  delivery  at 
that  time  was  not  adapted  to  do  justice  either  to  the 
vitality  or  the  power  of  his  mind.  Naturally  fastid- 
ious, and  shrinking  from  everything  that  resembled 
or  seemed  to  resemble  “ clap-trap,”  he  spoke  in  a 
comparatively  low  tone,  with  little  action  and  ap- 
parently little  animation.  His  articulation  was  not 
then  entirely  distinct,  so  that  many  had,  difficulty  in 
catching  his  words,  often  losing  parts  of  sentences, 
sometimes  whole  sentences.  But  notwithstanding 
these  drawbacks,  his  preaching  was  interesting,  to 
many  persons  intensely  interesting.  His  sermons 
then,  as  always,  were  characterized  by  freshness, 
boldness,  and  originality.  To  minds  of  a certain 


xxxvi 


MEMOIR. 


class,  minds  which  had  been  troubled  with  doubts, 
his  preaching  was  pre-eminently  quickening  and 
helpful.  They  instinctively  felt  that  he  was  one 
who  had  sufficient  clearness  and  comprehensiveness 
of  mind  to  appreciate  the  full  force  of  any  mental 
difficulty,  and,  moreover,  that  he  was  one  who,  how- 
ever strong  his  own  faith  might  be,  would  never  be 
unjust  to  those  who  had  passed  or  were  passing 
through  the  terrible  ordeal  of  scepticism.  To  an- 
other class  of  minds,  also,  his  preaching  was  pecu- 
liarly attractive, — to  those  who  had  suffered,  as 
he  had  suffered,  from  the  depressing  influences  of 
Calvinism.  Persons  who  from  childhood  had  had 
bright  and  cheering  views  of  Christianity,  and  knew 
not  from  experience  how  deep  and  dark  is  the  gloom 
cast  by  the  system  of  the  stern  Genevan,  thought 
his  preaching  too  controversial.  But  not  so  thought 
those  who  had  themselves  suffered.  To  them  his 
preaching  was  not  too  frequently  nor  too  sharply 
controversial,  and  they  always  enjoyed  his  oft-re- 
peated and  thorough  dissections  of  that  hard  system 
of  theology. 

Immediately  after  graduating,  Mr.  Taggart  was 
ordained  as  pastor  of  the  Unitarian  Church  in  Al- 
bany, New  York.  The  ordination  services  were 

# 

held  on  the  evening  of  July  31,  1849.  He  entered 
upon  his  work  in  that  city  with  earnestness  and 
enthusiasm,  and  prosecuted  it  with  diligence.  His 
residence,  however,  in  Albany  was  brief.  The 
church  was  struggling  under  a load  of  debt,  and 
there  were  other  circumstances  which  rendered  the 


MEMOIR. 


XXXV11 


position  a very  trying  one,  especially  to  a young 
minister.  Our  friend,  after  laboring  earnestly  for  a 
season,  felt  convinced  that  some  other  man,  of  more 
years  and  larger  experience,  could  be  found  better 
fitted  for  the  charge  of  the  church  there  than  himself, 
and  that  its  best  interests,  as  well  as  his  own,  would 
be  promoted  by  his  resignation.  He  accordingly 
bade  it  farewell,  though  not  without  emotion ; for  he. 
had  become  interested  in  the  church  and  the  place, 
and  was  very  grateful  to  the  friends  who  had  earnest- 
ly co-operated  with  him. 

The  feeling  with  which  those  friends  regarded  him 
is  manifested  in  the  following  extract  from  a letter 
written  by  one  who  was  accustomed  to  listen  to  his 
preaching,  but  who  is  now  himself  earnestly  engaged 
in  the  work  of  the  ministry,  Rev.  A.  S.  Ryder. 

u I have  been  much  grieved  by  the  early  death  of 
our  beloved  brother  Taggart.  I was  intimately  as- 
sociated with  him  while  he  was  settled  in  Albany, 
and  I soon  learned  to  love  him  very  much.  At  that 
time  Albany  was  a difficult  place,  but  he  entered 
upon  his  work  there  with  a cheerfulness  seldom  seen, 
and  a faithful  application  to  the  work  before  him, 
worthy  of  imitation  by  all  who  enter  the  sacred  call- 
ing. He  remained  in  Albany  but  ten  months ; but 
during  that  time  I seldom  met  him  except  in  his 
study.  He  thought  the  pulpit  his  sphere  of  action 
and  influence  far  more  than  society,  and  all  his  labor 
had  express  reference  to  his  public  services ; and  even 
then,  though  he  had  but  just  entered  upon  the  duties 
of  his  chosen  profession,  I heard  it  said  of  some  of 
d* 


XXXV111 


MEMOIR. 


his  sermons,  that  they  were  creditable  efforts,  even 
when  compared  with  those  of  the  celebrated  preach- 
er who  had  preceded  him.” 

Mr.  Taggart  left  Albany,  April  30,  1850.  For  a 
few  months  he  was  not  established  in  any  place. 
He  travelled  over  a large  portion  of  onr  Southern 
and  Western  country,  and  preached  in  many  places, 
•Buffalo,  Detroit,  Chicago,  St.  Louis,  Louisville,  Can- 
nelton,  Ind.,  New  Orleans,  Mobile,  Wheeling,  Wash- 
ington, D.  C.,  Charleston,  S.  C.,  and  Augusta,  Ga. 
He  preached  at  Charleston  two  Sundays,  November 
17th  and  24th.  During  the  services  of  the  first  Sun- 
day an  incident  occurred  of  most  affecting  character. 
After  the  morning  service  Mr.  Taggart  was  intro- 
duced to  several  persons,  and  among  them  to  Daniel 
Webb,  Esq.,  a respected  member  of  the  church. 
Near  the  close  of  the  afternoon  sermon,  and  when 
Mr.  Taggart  was  speaking  in  reference  to  dying 
scenes,  Mr.  Webb  died,  passing  instantaneously  from 
the  seen  to  the  unseen  world.  This  event,  so  start- 
ling and  impressive,  but  served  to  render  more  prom- 
inent two  thoughts  which  were  always  vividly  pres- 
ent to  the  mind  of  our  brother,  and  which  he  sought 
to  make  equally  vivid  to  the  minds  of  others ; — that 
each  passing  day  is  to  be  regarded  as  a complete  ex- 
istence of  itself,  and  to  be  marked  by  the  highest  life, 
both  mental  and  spiritual,  of  which  a man  is  capa- 
ble ; and  that  the  unseen  world  is  not  to  be  regarded 
as  far  remote  from  the  seen,  but  as  near  to  it  and 
intimately  connected  with  it. 

A warm  climate  was  congenial  to  Mr.  Taggart’s 


MEMOIR. 


XX  XIX 


constitution,  and  he  determined,  if  possible,  to  find 
an  abiding  place,  a home,  somewhere  in  the  Southern 
States.  He  concluded  at  last  to  go  to  Nashville, 
Tennessee,  where  he  remained  somewhat  more  than 
two  years,  commencing  his  ministerial  work  there 
February  9th,  1851,  and  ending  it  February  27th, 
1853. 

Here  he  gave  himself  up  in  earnestness  to  his  life- 
work  ; here  he  manifested  fully  what  he  was  capable 
of  being  and  doing.  Years  of  life  were  those  two 
years,  of  true,  intense  life,  both  mental  and  spiritual ; 
and  never  did  two  years  of  self-discipline,  of  intel- 
lectual improvement,  of  religious  consecration,  lead 
to  greater  development,  produce  more  real  results, 
than  those  years  led  to  and  produced  in  the  experi- 
ence and  character  of  our  brother.  He  was  no  long- 
er the  mere  student,  though  a more  thorough,  more 
indefatigable  student  he  never  was  at  any  period  of 
his  life  than  then.  Books  he  studied  with  profound 
interest,  but  he  also  studied  men.  He  mingled  free- 
ly in  society,  he  entered  into  earnest,  searching  con- 
versation. Those  with  whom  he  became  intimate 
opened  their  inmost  thoughts  to  him.  Men  in  every 
stage  of  religious  oij  irreligious  experience  he  met 
with;  — some  who  for  fashion  or  family’s  sake  were 
attending,  and  for  years  had  been  attending,  churches 
with  whose  doctrines  they  had  no  sympathy ; some 
who  had  begun  to  doubt  the  accordance  with  Chris- 
tianity of  much  of  the  popular  theology ; some  who 
had  found  in  the  writings  of  Channing  full  expres- 
sion of  thoughts  and  feelings  which  had  been  awa- 


xl 


MEMOIR. 


kened  in  themselves,  as  they  had  privately  meditated 
upon  the  teachings  of  our  Saviour  and  his  Apostles ; 
some  whose  hearts  were  filled  to  overflowing  with 
religious  love  and  gratitude  ; some  who  were  troubled 
with  doubts  as  to  the  reality  of  religion ; and  some 
who  had  wandered  far  away  into  the  dreary,  arctic 
region  of  atheism,  utter  non-belief  in  God  and  im- 
mortality. Such  were  the  elements  which  were 
mingled  in  the  audiences  that  from  time  to  time 
gathered  around  him.  Our  brother  felt  that  he  had 
a great,  a real,  and  a solemn  work  before  him,  and 
to  it  he  gave  himself  up  with  all  the  energies  of  his 
being.  He  felt  that  no  formal  preaching  would  do ; 
that  doubts  and  difficulties  could  not  be  ignored  or 
slurred  over,  but  must  be  met,  fairly  considered  and 
resolved,  or  removed  in  a manly,  Christian  way.  So 
he  took  up  the  great  themes,  God,  Christ,  immor- 
tality, sin,  death,  belief,  unbelief,  as  if  they  had 
been  presented  to  him  for  the  first  time  in  all  their 
grandeur  and  infinite  importance.  Upon  these 
themes  he  meditated  in  the  silence  of  his  room, 
gratefully  availing  himself  of  whatever  aid  the  wise 
and  good  could  give  through  the  books  in  which  they 
live,  but  not  relying  upon  them,  — relying  only  upon 
his  own  powers,  concentrated  in  earnestness  to  the 
pursuit  of  truth,  and  upon  the  gracious  aid  of  God. 
Not  in  vain  did  he  rely.  Great  thoughts,  thus  might- 
ily evoked,  came  majestically  to  him,  and,  being  sent 
forth  in  fulness  and  freshness  from  his  mind,  went 
home  with  power  to  the  minds  of  others.  Old  sub- 
jects were  invested  with  new  and  living  interest. 


MEMOIR. 


xli 


Difficulties  were  removed,  doubts  were  resolved. 
Men  felt  that  a genuine  man  was  speaking  to  them, 
and  not  from  prescription  or  for  form’s  sake,  but  from 
his  own  experience,  and  in  obedience  to  the  convic- 
tions of  an  honest  soul. 

Wonderful  was  the  effect  of  this  earnest  study, 
this  heroic  search  of  truth,  upon  his  own  mind.  It 
was  enlarged,  expanded  in  all  directions,  invigorated. 
It  was  elevated  to  a higher  plane.  Its  aversion  to 
Calvinism  never  abated ; but  that  aversion  found  ex- 
pression less  in  negation  and  more  in  affirmation, — 
affirmation  of  the  blessedness,  the  ennobling,  ani- 
mating, liberalizing  influence,  of  what  he  regarded  as 
the  genuine  Gospel  faith. 

And  all  this  while  his  spiritual  was  commensurate 
with  his  intellectual  growth.  Called  to  visit  the 
mourner,  sunk  in  deep  sorrow,  to  sympathize  with 
the  long-afflicted  sufferer,  he  realized  more  and  more 
man’s  dependence  upon  God,  and  appreciated  more 
and  more  the  infinite  blessedness  of  the  religion 
which  comes  with  balm  from  on  high. 

Nor  was  this  all  the  effect  produced.  His  manner 
in  the  pulpit  was  entirely  changed.  He  spoke  with 
energy,  with  distinction,  animation,  and  great  power. 
It  was  no  longer  the  student  of  fastidious  taste, 
quietly  reading  his  essay,  but  the  earnest  man,  long- 
ing to  impart  what  he  felt  to  be  vital  truth  to  his 
brother-man. 

Mr.  Taggart  felt  that  his  life  at  Nashville  was  of 
great  service  to  him.  He  thus  speaks,  in  his  diary,  at 
the  close  of  the  year  1852 : “ To  me  an  eventful  and 


xlii 


MEMOIR. 


also  a useful  year.  I have  read,  studied,  written, 
more  than  in  any  previous  year  of  my  life.  I have 
labored,  as  I had  ability,  in  the  cause  of  charity 
and  brotherhood,  and  what  I regard  as  Christianity. 
May  the  coming  year  be  less  harassing  and  more 
useful.”  That  word,  “ harassing,”  used  by  one  nev- 
er wont  to  murmur,  reveals  much.  His  Nashville 
experience  was  alike  interesting  and  trying,  and  the 
contemplation  of  it,  while  it  fills  the  mind  with  ad- 
miration for  his  noble  qualities,  touches  the  heart  to 
sadness.  A few  persons  appreciated  him  and  his  la- 
bors ; but  the  number  was  exceedingly  small.  His 
audiences  ranged  from  eight  to  one  hundred  and 
fifty.  For  a long  series  of  Sundays,  his  morning 
congregation  did  not  average  more  than  twenty  per- 
sons. Nevertheless,  and  here  we  see  our  brother’s 
spiritual  integrity,  and  his  stern,  unfaltering  fidelity 
to  his  own  mind  and  to  the  work  to  which  he  had 
consecrated  himself,  he  prepared  his  sermons,  each 
successive  week,  with  as  much  thoroughness  and 
care  as  if  he  had  known  that  multitudes  would  be 
present  to  hear  and  admire.  Any  one  can  labor 
with  right  good-will  who  is  surrounded  with  troops 
of  friends,  and  whose  labors  are  crowned  with  suc- 
cess ; but  to  work  on  in  comparative  solitude,  and 
to  work  as  well  as  if  the  eyes  of  a world  were  upon 
him,  — it  takes  a man,  a Christian  man,  to  do  that. 

But  though  the  regular  audience  was  never  large, 
there  were  men  in  it  of  profound  and  active  minds, 
and  a few  noble,  devout  women,  who  received  im- 
pressions which  cannot  be  effaced  while  their  minds 


MEMOIR. 


xliii 


are  in  being,  and  who  will  always  hold  him,  who 
never  failed  to  bring  to  the  temple  service  pure  in- 
cense and  beaten  oil,  in  grateful  remembrance  as  a 
mental  and  spiritual  benefactor.  Our  brother  was 
conscious  that,  notwithstanding  his  outward  success 
was  small,  he  had  not  labored  in  vain  ; but  after  two 
years’  residence,  he  came  to  the  conclusion  that  it 
was  not  expedient  for  him  to  remain  longer.  His 
friends  regretted  that  he  felt  it  his  duty  to  leave,  but 
the  reasons  which  presented  themselves  to  his  mind 
were  decisive  to  him,  and  he  bade  them  farewell. 

And  now  the  world  is  again  before  him,  and  he 
goes  forth  to  labor  wherever  Providence  may  direct. 
Though  disappointed  as  to  visible  results  in  Nash- 
ville, he  is  not  despondent.  The  spirit  which  ani- 
mates him  is  revealed  in  these  words  from  his  jour- 
nal : “ So  closes  my  last  evening  at  Nashville.  Two 
years  and  one  month  since  I came  here;  — time 
spent  laboriously,  but  profitably  to  me,  and  usefully 
to  others.  Some  good  has  been  done,  and  a future 
lies  before  me,  should  I live,  as  promising  as  at  any 
period  of  my  life.” 

After  leaving  Nashville,  Mr.  Taggart  journeyed 
for  a while.  He  passed  two  Sabbaths  at  Louisville, 
and  two  at  Cincinnati,  where  he  preached  both  in 
the  Unitarian  and  Universalist  churches.  He  then 
went  down  the  Ohio,  spent  one  Sabbath  at  Cannel- 
ton,  and  thenyvent  to  St.  Louis,  where  he  attended, 
with  great  interest,  the  second  session  of  “ The  West- 
ern Conference  of  Unitarian  Churches.”  Thence  he 
returned  to  Louisville,  passed  up  the  Ohio  to  Pitts- 


xliv 


MEMOIR. 


burg,  where  he  made  a brief  visit,  then  went  to 
Washington,  D.  C.,  and  thence  to  Boston  to  attend 
the  anniversary  meetings.  He  spent  a few  weeks 
there,  preached  June  5th  and  12th,  and  then  went  to 
Charleston,  S.  C.,  in  acceptance  of  an  urgent  invita- 
tion to  officiate  in  the  Unitarian  church  during  the 
illness  of  its  esteemed  pastor,  Rev.  Hr.  Gilman.  On 
June  19th,  1853,  he  commenced  his  services  in  the 
city  which  was  thenceforward  to  be  his  home.  In 
his  previous  visits  his  preaching  had  awakened  great 
interest,  and  the  interest  now  felt  in  his  ministra- 
tions was  so  deep  and  so  general  in  the  congregation, 
that,  on  the  23d  of  October,  a cordial  invitation 
was  given  to  him  to  become  associate  pastor.  The 
invitation  was  accepted,  and  he  entered  upon  his 
work  with  great  earnestness.  His  preaching  was 
listened  to  with  profound  attention  by  that  intelli- 
gent and  highly-cultivated  congregation,  and  friends 
gathered  around  him  who  were  bound  to  him  as  by 
hooks  of  steel.  But  alas  ! disease  had  already 
marked  him  for  its  own. 

He  had  on  the  24th  day  of  November  a violent 
hemorrhage  from  his  lungs.  On  the  28th,  he  .left 
home  for  a brief  visit  to  Nashville  and  Louisville, 
in  the  latter  of  which  cities  he  preached,  Decem- 
ber 4th,  two  powerful  sermons,  the  one  on  u Retri- 
bution,” the  other  on  u Untimely  Death.”  He  then 
returned  to  Charleston,  where  he  preached,  De- 
cember 18th,  and  where  he  continued  to  preach 
once  every  Sunday  until  February  12th;  and  even 
on  that  day  he  preached  in  the  afternoon,  though 


MEMOIR. 


xlv 


a severe  hemorrhage  had  compelled  him  to  leave 
the  Sunday  School  in  the  morning.  This  constant 
preaching  was  regarded  by  many  of  his  friends  as 
imprudent;  but  he  was  firmly  of  the  opinion,  in 
which  he  was  confirmed  by  some  physicians,  that 
speaking  did  not  injure  him.  He  concluded,  however, 
at  the  urgent  solicitations  of  friends,  to  cease  from  his 
labors  for  a while,  and  to  visit  the  island  of  Cuba. 

He  sailed  February  15th,  1854.  His  visit  he  en- 
joyed exceedingly,  notwithstanding  his  weak  and 
precarious  condition.  His  mind  was  all  alive.  Noth- 
ing of  interest,  within  his  reach,  escaped  his  atten- 
tion. One  in  the  fulness  of  health  could  scarcely 
have  seen  and  learned  more  than  he  saw  and  learned, 
in  regard  to  the  natural  features  of  the  island,  and 
also  in  regard  to  its  social  state.  The  following  ex- 
tracts from  his  journal  not  only  disclose  to  us  his 
mental  activity,  but  permit  us  to  go  behind  the  veil, 
and  see  the  pure,  grateful,  reverential  feelings  which, 
like  vestal  virgins,  ministered  at  the  altar  of  his  soul, 
and  kept  the  flame  of  devotion  ceaselessly  burning. 

“ Wednesday,  22d,  7 A.  M.  Walked  to  ferry  and 
crossed  the  bay.  Walked  three  quarters  of  a mile 
back,  and  ascended  a considerable  eminence,  from 
which  the  whole  city,  and  several  miles  of  the 
country  on  every  side,  were  spread  out  before  me 
as  a map.  For  the  moment  I felt  devoutly  and 
profoundly  grateful  for  my  own  existence,  and  for 
the  enjoyment  of  the  glorious  scene,  in  the  midst 
of  which  I stood.  While  in  the  distance  I saw  the 
peasant  working  in  his  field,  or  sitting  beneath  his 
e 


xlvi 


MEMOIR. 


fruit-laden  palm-trees,  on  the  other  side  appeared  in 
the  clear  sunlight  the  glistening  walls,  domes,  towers, 
and  palaces  of  Havana,  all  protected  by  the  mas- 
sive fortifications  of  the  Cabana  and  Moro  Castle. 
Among  the  ships,  and  along  the  shores  of  the  bay, 
and  down  far  below  me  in  this  suburb  of  the  city,  I 
could  see  moving  thousands  of  human  beings.  Yet 
here  I stood  alone , .with  nature  and  God  to  hold 
communion.  This  hour  was  one  of  the  marked 
hours  of  my  life,  into  which  immeasurable  depths  of 
its  enjoyment  have  been  crowded.  It  appeared  as 
if  the  loveliest  summer  scene  of  Carolina  had  been 
just  presented,  — the  middle  of  February  set  forward 
into  the  middle  of  June.” 

“ Thursday,  23d.  As  yesterday  morning,  when 
alone  amidst  the  wild  luxuriance  of  vegetation  which 
has  overgrown  the  ruins  of  the  old  fortification  on 
which  I stood,  — as  I there,  under  the  cloudless  sky, 
involuntarily  or  irresistibly  bowed  my  body  to  the 
ground  in  deep  emotion  and  unspeakable  gratitude  to 
the  Author  of  my  life,  and  expressed  my  earnest  de- 
sire for  a yet  longer  life  of  usefulness  to  my  fellow- 
man  and  virtuous  labor  in  the  cause  of  truth,  — so 
this  morning,  as  fresher  and  more  vigorous  blood 
seemed  to  circulate  throughout  my  system,  I again 
bowed  body  and  soul  in  gratitude  and  hope  to  the 
Disposer  of  all  things,  and  arose  calmer,  firmer, 
and  with  stronger  faith  than  for  weeks  before.” 

And  thus  he  speaks  when  on  the  steamship  which 
is  to  bear  him  home:  — “March  21st.  The  view 
from  the  deck  of  the  Isabel  was  beautiful,  and  I 


MEMOIR. 


xlvii 


experienced  the  most  comfortable  and  refreshing 
emotions  at  being  once  more  on  the  vessel  in  which 
I hope  to  return  to  home,  and  friends,  and  work,  and 
duty,  and  enjoyment.  The  view  from  the  vessel  of 
the  Alemada,  the  Caba'as,  the  vessels  in  the  clear 
waters  of  the  bay,  the  American  flags  floating  from 
the  Black  Warrior,  the  Fulton,  and  other  American 
ships  and  steamers,  the  sun’s  last  rays  gilding  the 
palm-crowned  mountain-tops  around  the  harbor,  all 
together  formed  a scene  as  beautiful  as  human  eye 
need  wish  to  look  upon.  All  was  so  calm,  and 
every  object  softened  by  the  approaching  twilight, 
that  it  seemed  more  picture-like  than  real.  It  was 
more  worthy  of  the  name  than  many  of  the  scenes 
which  I have  heard  even  from  the  pulpit  described 
as  Heaven.  Still  I rejoiced  at  feeling  that  I was  so 
soon  to  leave  it  all  behind  me,  most  probably  for 
ever.  There  is  some  one  place  and  one  work  for 
each  and  every  one  of  us.  That  place  is  our  home , 
that  work  constitutes  our  happiness,  and  our  first 
duty  is  to  find  that  place  and  enter  upon  that  work. 
Heaven  assist  me  to  know  my  sphere,  and  to  fulfil 
faithfully  its  duties!” 

And  thus  he  gives  utterance  to  his  feelings,  Wed- 
nesday evening,  March  22d  : — “8  F.  M.  The  night 
is  glorious,  every  star  in  the  sky  appearing  distinctly 
in  its  brightness, — Orion,  the  Pleiades,  and  other 
constellations  looking  as  calmly  down  upon  our 
speck  of  earth,  as  serenely,  as  when  they  looked 
upon  the  Egypt  of  the  Pharaohs,  the  Jerusalem  of 
Solomon,  the  Mount  Nebo  of  Moses,  the  Athens 
of  Solon,  or  the  Pome  of  Julius  Caesar. 


xlviii 


MEMOIR. 


‘ I love  the  stars,  — their  solemn  light 
Hath  o’er  my  soul  a mystic  charm  ; 

’T  is  not  their  splendor  on  the  robe  of  night,  — 

Ah,  no  ! ’t  is  their  eternal  calm.’  ” 

He  reached  home  on  March  25th.  On  the  follow- 
ing day  he  preached  once.  He  took  a very  inter- 
esting part  in  the  dedication  services  of  the  new 
church,  April  2d.  To  avoid  the  sharpness  of  the 
sea  air,  on  the  17th  of  this  month  he  went  to  Aiken, 
where  he  spent  two  weeks,  returning,  however,  on 
Saturdays,  to  take  part  in  the  Sunday  services. 
Regarding  it  as  his  duty  to  avail  himself  of  every 
means  which  gave  encouraging  promise  of  resto- 
ration, or  even  of  relief,  he  sailed  on  the  19th  of  July 
for  New  York,  to  try  Hr.  Hunter’s  system  of  inha- 
lation. While  absent  he  visited  Montreal,  which 
city  had  always  had  deep  interest  for  him,  but  to' 
which  he  now  felt  drawn  by  that  powerful,  mys- 
terious magnetism  which  often  attracts  one  to  the 
place  of  his  birth  when  the  hour  approaches  in 
which  he  is  to  depart  from  earth. 

On  the  30th  of  August  he  sailed  from  New  York 
for  home.  He  reached  Charleston  on  Saturday, 
September  2d,  “ grateful  and  happy  ” in  his  return. 
He  preached  once  on  the  next  day,  and  once  on 
every  Sunday,  with  one  exception,  until  October 
15th,  when  he  entered  the  church  for  the  last  time. 
On  that  day,  to  quote  the  words  of  a devoted  friend, 
H.  S.  Griggs,  Esq.,  “ he  was  very  feeble ; but  in 
obedience  to  duty,  as  he  thought,  he  preached  in  the 
afternoon  an  eloquent  discourse,  in  which  he  re- 


MEMOIR. 


xlix 

viewed  a Report  on  Foreign  Missions  by  some  dis- 
tinguished clergyman  of  the  Orthodox  Church,  in 
reference  to  the  salvation  of  the  heathen.  It  was  a 
bold,  startling,  and  original  discourse,  and  was  de- 
livered in  a very  loud  tone  of  voice,  though  he  in- 
formed me  on  Friday  morning  last,  when  I watched 
with  him,  that  he  was  so  weak  when  he  rose  in  the 
pulpit  that  he  trembled  from  head  to  foot ; but,  said 
he,  4 after  I had  spoken  a few  minutes,  Richard  was 
himself  again,  and  I could  have  preached  an  hour 
longer.’  Such  was  his  indomitable  will,  when  he  had 
determined  on  his  purpose.” 

During  the  following  week  he  suffered  keen  pain, 
and  his  strength  diminished  very  rapidly.  On  Fri- 
day he  showed  signs  of  delirium,  on  Saturday  he 
became  unconscious,  and  continued  so  until  a short 
time  before  his  death,  when,  to  use  again  his  friend’s 
words,  “ he  had  a convulsion.  We  then  thought 
it  was  the  end ; he  opened  his  eyes,  which  had 
been  all  day  covered  with  the  film  of  death.  In  an 
instant  they  became  clear  and  bright,  while  his 
face  seemed  mantled  with  that  smile  with  which 
he  was  accustomed  to  meet  his  friends.  He  looked 
around  from  one  to  another  of  the  friends  he  loved 
so  dearly,  as  one  who  had  awaked  from  a dream  ; 
his  eye  finally  rested  on  Mrs.  G.,  then  on  me,  and  I 
thought  there  was  a look  of  recognition.  Then  he 
closed  them  again,  and  so  continued  for  about  three 
quarters  of  an  hour,  until  without  a struggle  his  spirit 
passed  into  the  unseen  world  of  glory,  Sunday,  22d 
instant,  at  three  quarters  past  five  o’clock,  P.  M. 


e 


1 


MEMOIR. 


“ Such  was  the  closing  scene  of  his  brilliant  and 
brief  life,  ‘brief  when  counted  by  his  years,  but 
how  long  when  measured  by  his  achievements!’ 
Had  he  lived,  he  was  destined  to  accomplish  much 
good,  especially  among  that  class  of  educated,  think- 
ing men  who  glide  into  the  dark  sea  of  infidelity, 
because  they  never  have  anything  but  dogmatic 
theology,  with  sterile,  rigid,  and  cold  deductions, 
preached  to  them. 

“ On  Monday  afternoon  his  remains  were  carried 
to  the  church  he  so  much  loved,  where  his  coffin 
remained  open  until  the  funeral  services  were  com- 
menced, in  order  that  his  devoted  friends  might  look 
their  last  look  upon  that  face  which  we  shall  see  no 
more  on  earth.  Every  demonstration  of  respect 
was  paid  to  his  memory.  His  body  was  robed  in 
his  gown,  and  laid  in  a coffin  covered  with  black 
broadcloth ; on  the  lid  was  a silver  plate,  inscribed 
with  his  name  and  age.  Around  the  plate,  was  a 
votive  wreath  composed  of  white  rosebuds  and  arbor- 
vitae ; below  this  was  a beautiful  cross  composed  of 
the  same,  both  of  them  the  offerings  of  woman,  ‘ the 
last  at  the  cross  and  the  first  at  the  sepulchre.’  The 
funeral  anthem  and  hymns  were  exquisitely  sung 
and  played.  Dr.  Gilman’s  eulogy  was  chaste, 
touching,  and  truthful,  giving  a fair  estimate  of 
character  and  talents,  and  lamenting  his  premature 
death.  After  the  funeral  service  his  body  was  borne 
by  his  most  intimate  friends  to  the  grave,  where  it 
was  deposited  in  a new  brick  vault,  a few  yards 
from  the  chancel-door  of  the  church.  This  spot  will 


MEMOIR. 


li 


ever  be  sacred  to  his  friends.  Here  they  will  often 
linger  on  the  Sabbath,  while  memory  sheds  a tear 
over  departed  worth.” 

The  estimation  in  which  our  brother  was  held  by 
the  people  to  whom  he  ministered  is  shown  in 

“The  Proceedings  of  the  Unitarian  Church  in  Charles- 
ton, in  Reference  to  the  Death  of  Rev.  Charles 

Man  son  Taggart. 

“ At  a meeting  of  the  congregation  of  the  Unitarian 
Church,  held  on  Sunday  morning  last,  after  service,  for  the 
purpose  of  giving  expression  to  their  sentiments  in  relation 
to  the  death  of  their  late  lamented  Junior  Pastor,  on  motion, 
Dr.  James  Moultrie  was  called  to  the  Chair,  and  George 
Wm.  Logan,  Esq.  was  requested  to  act  as  Secretary. 

“ The  Chairman  introduced  the  proceedings  by  a few 
appropriate  remarks  on  the  sad  event  which  called  them 
together,  whereupon  the  following  Preamble  and  Resolu- 
tions were  offered  by  Henry  S.  Griggs,  Esq. ; and  being 
seconded  by  Samuel  Gilman,  D.D.,they  were  unanimously 
adopted,  and  ordered  to  be  published  in  all  the  daily  papers 
of  the  city. 

“ Whereas  it  has  pleased  Almighty  God  to  remove  from 
the  scene  of  his  earthly  labors  our  beloved  friend  and 
brother,  the  Rev.  Charles  Manson  Taggart,  Junior  Pastor 
of  this  Church  ; and  whereas  this  congregation  was  deeply 
impressed  with  a sense  of  his  eminent  ability,  earnestness, 
and  holiness  as  a preacher  and  exponent  of  the  truths  of 
Liberal  Christianity,  with  his  fervent  piety  as  a Christian 
minister,  and  with  his  purity  of  heart  and  conscientiousness 
as  a man  : therefore,  be  it 

Resolved,  That,  as  a congregation  of  Unitarian  Chris- 
tians, we  deeply  lament  his  premature  death,  and  humble 


lii 


MEMOIR. 


ourselves  under  this  afflictive  dispensation  of  Divine  Prov- 
idence, praying  that  this  sad  event  may  be  sanctified  to  our 
good  as  a Christian  church. 

“ Resolved , That,  as  an  outward  demonstration  of  our 
sincere,  heartfelt  sorrow  for  his  loss,  the  interior  of  our 
place  of  worship  be  clad  in  mourning  for  the  space  of  six 
months. 

u Resolved,  That  a committee  of  three  be  appointed  to 
obtain  a suitable  plan  for  a monument  to  be  erected  over 
the  spot,  in  our  cemetery,  where  his  mortal  remains  repose, 
and  also  for  a tablet  to  be  placed  in  the  vestibule  of  the 
church,  and  that  the  same  committee  receive  the  offerings 
of  the  congregation  towards  these  objects. 

44 Resolved , That  this  Church  will  endeavor  to  carry  out 
the  views  expressed  in  the  dying  request  of  our  lamented 
friend,  in  regard  to  the  publication  of  his  sermons,  not  only 
because  it  will  afford  us  peculiar  pleasure  to  gratify  his 
wishes,  but  because  we  believe  that  the  eloquent  lessons  of 
honor  to  God  and  love  for  our  fellow-men  with  which  these 
effusions  of  his  lofty  and  benevolent  spirit  abound,  will  tend 
to  hasten  the  coming  of  that  blessed  day,  in  the  certain 
advent  of  which  he  so  confidently  believed,  4 when,’  to  use 
his  own  forcible  language,  4 God,  our  Father,  shall  be  truly 
worshipped,  and  man,  our  brother,  shall  be  truly  loved.’ 

44 Resolved , That  the  Secretary  of  this  Corporation  for- 
ward a copy  of  these  proceedings  to  his  relatives,  with  the 
assurance  of  our  sympathy  and  condolence  in  their  bereave- 
ment. 

44 Resolved , That  another  copy  of  the  same  be  sent  to 
the  Meadville  Theological  School,  at  Meadville,  Penn.,  of 
which  he  was  a graduate,  with  offerings  of  our  condolence 
for  the  early  loss  of  one  who,  had  his  life  been  prolonged, 
would  no  doubt  have  shed  lustre  on  his  Alma  Mater.” 


MEMOIR. 


liii 


The  following  is  the  inscription  upon  the  tablet  in 
the  vestibule  of  the  church  : — 


This  Tablet 

is  erected  by  the  Congregation  of  this  Church  in 
affectionate  remembrance  of  the  late 

Rev.*  CHARLES  MANSON  TAGGART, 
their  Junior  Pastor  ; 

who  was  born  in  Montreal,  Canada,  Oct.  31,  1821, 
and  died  in  this  city,  on  the  22d  Oct.  1853, 
at  the  early  age  of  33  years. 


I 


As  a Minister  of  the  Gospel,  he  was  eminently 
distinguished  for  the  earnestness  and  eloquence  with  which 
he  advocated  a system  of  practical  and  liberal 
Christianity,  based  upon  the  simple,  pure, 
and  beautiful  teachings  of  Jesus  of  Nazareth  — 
the  Christ  — the  anointed  Messenger  of  God 
the  Father  ; while  at  the  same  time  he 
evinced  great  originality  and  boldness  in  attacking  the 
narrow  creeds  of  sectarianism,  the 
inventions  of  men. 


As  a Christian,  he  exhibited  the  most  fervent 
piety  towards  God,  and  the  most  comprehensive 
charity  for  his  fellow-men ; ever  inculcating 
in  his  public  and  private  teachings  the  paternity  of 
God,  and  the  brotherhood  of  man. 


“ We  live  in  deeds,  not  years  ; in  thoughts,  not  breaths  ; 
In  feelings,  not  in  figures  on  a dial. 

He  most  lives 

Who  thinks  most,  feels  the  noblest,  acts  the  best.” 


liv 


MEMOIR. 


Thus  early  ended  the  life  of  this  beloved  brother, 
a life  of  rare  intensity,  and  one  which  has  left  in- 
effaceable impressions  upon  many  minds  and  hearts. 
It  was  a life  which  had  its  full  share  of  trials  and 
perplexities.  But  though  our  friend  keenly  felt  the 
saddening  circumstances  of  his  lot,  — his  early  and 
entire  separation,  as  far  as  theological  opinions  were 
concerned,  from  nearest  relatives, — his  compara- 
tive isolation  and  want  of  sympathy,  — he  was  not 
an  unhappy  man.  He  did  not  gloomily  brood 
over  the  difficulties  of  his  condition,  he  did  not 
stop  to  ask  himself  whether  he  was  happy  or  not, 
but  earnestly  gave  himself  up  to  the  work  before 
him,  and  the  accomplishment  of  that  work  became 
more  and  more  the  great,  engrossing  purpose  of  his 
being.  His  absorption  in  his  work,  the  power  which 
he  possessed  of  going  at  will  into  the  realm  of  mind 
and  living  there  companionless,  — no,  not  com- 
panionless, for  he  had  the  presence  of  his  own  grand 
thoughts,  and  the  sublime  thoughts  of  the  wise  and 
good,  a right  noble  company, — and  his  self-reliance, 
the  distinguishing  characteristic  of  the  bold  and  in- 
dependent thinker,  made  him  less  dependent  than 
men  of  less  originality  upon  external  means  of 
happiness.  And  there  were  sources  of  happiness 
open  to  him  which  more  and  more  poured  out 
their  rich  stream.  During  the  last  few  years,  con- 
stantly, as  he  came  to  be  understood  and  appre- 
ciated, friends  increased  around  him  and  drew  near 
unto  him.  Firmer,  more  genuine  friends  man  never 
had ; for  he  employed  no  arts  to  gain  friendship,  but 


MEMOIR. 


lv 

was  always  true  to  himself,  and  the  friends  who 
came,  came  because  of  their  respect  for  his  intellect- 
ual power,  his  loyalty  to  truth,  and  his  unreserved 
devotion  to  his  great  work.  The  love  of  those 
friends  moved  his  heart  to  its  very  depths,  and  for 
those  who,  in  the  days  of  comparative  friendlessness, 
had  had  the  privilege  of  extending  to  him  the  hand 
of  affection,  he  never  ceased  to  express  the  warmest 
gratitude.  Happiness,  too,  he  found,  pure  and  abid- 
ing, in  his  communion  with  the  Heavenly  Father, 
towards  whom  his  love  and  reverence  daily  grew  in 
intensity  and  in  depth,  and  in  the  influence  of  the 
religion  of  God’s  well-beloved  Son,  whose  words 
were  to  him  indeed  words  of  eternal  life,  and  whose 
religion,  in  its  purity  and  transparency,  its  freedom 
from  human  alloy,  its  genuine  piety,  its  heavenly 
benevolence,  its  jealous  regard  for  the  liberty  of  the 
individual  mind,  was  to  him  man’s  only  hope  for 
the  present  world,  his  only  guaranty  of  immor- 
tality. 

Such  were  the  sources  of  mental  and  spiritual 
happiness  open  to  our  friend,  and  we  are  not  sur- 
prised that,  having  these,  he  was  not  cast  down  in 
sadness  and  gloom,  even  when  the  ominous  cough 
announced  to  him,  at  the  time  when  the  early 
clouds  had  passed  away,  and  life  had  become  fairest, 
most  beautiful,  that  he  must  leave  the  place  of  his 
earthly  abode.  Very  pleasant  was  that  place  to 
him,  very  enthusiastic  the  friendship  which  glad- 
dened his  heart  and  animated  his  hopes;  intensely 
interesting  were  the  labors  to  which  his  whole  being 


lvi 


MEMOIR. 


was  consecrated,  fast-coming  and  exhaustless  the  large 
and  noble  thoughts  which  sought  expression  through 
his  lips  and  pen  ; but  too  deep  was  his  reverence  for 
the  Lord  of  creation  to  permit  a murmur  when  the 
angel  came  to  summon  him  hence.  And  so  he 
lived,  labored,  and  preached  up  to  the  very  end,  his 
life  losing  none  of  its  intensity  and  earnestness  until 
he  was  prostrated  on  the  dying  bed ; and  there,  as 
we  have  seen,  he  remained  but  for  a few  days,  and 
then  passed  on  to  that  higher  life  for  which  his 
earthly  existence  had  been  a constant  preparation, 
and  which,  he  confidently  believed,  — regarding 
death  as  but  an  incident  in  being,  — would  prove, 
in  all  essential  features,  a continuation  on  a higher 
plane,  and  with  vastly  greater  opportunities  and 
powers  of  development,  of  the  mental,  moral,  and 
spiritual  life  begun  and  continued  here. 

Life  is  the  manifestation  of  character.  Such  a 
life  as  the  one  we  are  contemplating  reveals  a char- 
acter of  no  ordinary  kind.  Our  brother  had  a char- 
acter of  his  own.  It  was  marked  by  courage  and 
decision.  The  thinking  for  himself  in  early  youth 
upon  subjects  of  deepest  importance,  the  coming  to 
conclusions  different  from  those  held  by  the  friends 
whom  nature  had  bound  to  him  by  closest  ties,  the 
honesty  which  prompted  him  to  avow  those  conclu- 
sions, however  painful  the  consequences  of  avowal 
might  be,  the  willingness  to  make  his  unaided  way 
through  life,  — all  this  indicates  a character  of  rare 
decision  and  independence.  The  independence  so 
early  manifested  characterized  him  to  the  close  of  his 


MEMOIR. 


lvii 


earthly  existence.  He  thought  for  himself,  he  acted 
for  himself.  He  acknowledged  no  responsibility  for 
his  religious  opinions  to  any  body  of  men,  to  any 
system  of  theology.  He  felt  that  he  was  responsi- 
ble alone  to  God  and  Christ.  Christian  liberty,  the 
unfettered  freedom  of  the  mind,  was  to  him  of  ines- 
timable value.  As  St.  Paul  held  fast  to  the  glorious 
liberty  of  the  sons  of  God ; as  he  protested  against 
every  endeavor  of  Judaizing  believers  to  narrow  the 
Christian  platform,  to  fetter  the  individual  mind ; as 
he  would  not  for  the  sake  of  policy  or  of  peace  yield 
an  inch,  even  to  St.  Peter,  when  he  seemed  ready  in 
some  measure  to  compromise  the  freedom  where- 
with Paul  felt  that  Christ  has  made  his  followers 
free ; so  our  brother  clung  with  utmost  tenacity  to 
the  freedom  in  which  his  soul  rejoiced,  which  he  felt 
that  God  designed  as  the  birthright  of  every  soul, 
and  in  which  alone  Christianity  could  achieve  its 
perfect  triumph.  He  came  to  the  study  of  the  Bi- 
ble as  a perfectly  free  man.  He  studied  it  for  him- 
self and  by  himself,  and  the  conclusions  which  he 
reached  as  to  its  teachings  he  expressed  with  perfect 
openness,  with  entire  unreserve.  He  never  stopped 
to  ask  whether  his  conclusions  harmonized  or  not 
with  the  popular  theology,  or  even  with  the  theology 
of  that  class  of  Christians — the  Unitarian  — with 
whom  he  was  intimately  associated,  and  whom  he 
warmly  loved.  Sufficient  unto  him  was  it,  that  he 
believed  them  to  be  right,  to  be  accordant  with  truth. 
In  the  exercise  of  this  mental  freedom,  he  came  to 
conclusions  on  various  points  different  from  those 


/ 


lviii 


MEMOIR. 


commonly  held;  as,  for  instance,  upon  the  original 
unity  of  the  race.  So,  too,  upon  the  vexed  question 
of  slavery,  he  held  opinions  not  shared  by  a large 
portion  of  his  Unitarian  brethren,  some  of  whom 
may  have  thought  that  a Southern  residence  had 
unduly  biassed  his  mind.  Of  course  no  finite  mind 
exists  which  may  not  unconsciously  be  influenced 
by  surrounding  circumstances ; but  the  man  never 
lived  w’ho  was  less  inclined  than  our  brother  to  trim 
or  modify  opinions  so  as  to  make  them  acceptable 
to  the  community  in  which  he  lived.  His  opinions 
upon  this,  as  upon  every  other  subject,  were  his 
own,  honestly  formed  and  candidly  avowed. 

As  religious  liberty,  so  Christian  union,  held  a 
high  place  in  the  mind  of  our  brother,  the  first  being 
regarded  by  him  as  the  pre-requisite,  the  essential 
condition  of  the  other.  Without  perfect  liberty,  he 
felt  that  there  could  be  no  union,  and  no  union  did 
he  desire  except  the  genuine,  manly,  honest  union 
in  spirit  of  men  who  may  differ  widely  in  opinion. 
The  passage  of  Scripture  which  oftener  perhaps 
than  any  other  was  quoted  by  him,  and  which 
he  desired  that  every  body  of  Christians  might 
adopt  as  its  motto,  was,  “ The  unity  of  the  spirit 
in  the  bond  of  peace.”  Such  seemed  to  him  union 
according  to  the  apostolic,  the  Christian  standard, 
the  only  real  and  enduring  union.  Union  upon  any 
other  basis  he  thought  as  frail,  as  foundationless,  as 
the  house  built  upon  the  sand. 

It  was  because  of  its  irreconcilableness  with  the 
great  ideas  of  Christian  liberty  and  Christian  union, 


MEMOIR. 


lix 


as  well  as  because  of  its  dark  and  gloomy  features, 
that  our  brother  regarded  Calvinism  with  utter  aver- 
sion. It  was  to  him' a cold,  gloomy,  terrible  system. 
By  it  the  Universal  Father  was  converted  into  a 
stern,  unjust  despot,  the  embodiment  of  supreme 
selfishness,  who,  arbitrarily  and  without  regard  to 
the  eternal  distinction  between  right  and  wrong, 
selected  a portion  of  his  creatures  for  ineffable  bliss, 
and  doomed  the  other  portion  to  ineffable  and  hope- 
less woe.  He  felt  that  the  system  was  directly  at 
variance  with  justice;  that  it  confused  and  weakened 
men’s  sense  of  moral  responsibility ; that  it  made 
righteousness  technical  and  artificial,  instead  of  per- 
sonal, to  be  thrown  over  man  as  a cloak  rather  than 
to  be  formed  within  him,  — the  life  of  God  in  the  soul 
of  man ; that  it  made  retribution  indiscriminating, 
and  therefore  robbed  it  of  power;  that  it  was  un- 
favorable to  the  development  of  tender,  affectionate 
feeling;  and  that  its  influence  upon  the  cause  of 
religion  was  disastrous  in  the  extreme,  causing 
many  sensitive,  conscientious  minds  which  received 
it  to  become  anxious  and  unhappy,  and  driving 
many  a bold  spirit,  which  would  not  receive.it,  to 
irreligion  and  atheism. 

Some  of  us,  while  our  hearts  beat  in  unison  with 
his,  and  while  we  heartily  joined  with  him  in  reject- 
ing Calvin’s  stern  system,  felt  that  probably  his 
utter  aversion  to  it  had  driven  him  to  the  far  ex- 
treme, and  had  led  him  somewhat  to  overlook  or 
not  to  attach  full  importance  to  that  feature  of  the 
Gospel  which,  to  Augustine  and  all  who  like  him 


lx 


MEMOIR. 


have  had  fearful  conflicts  with  sin,  is  the  characteris- 
tic, distinguishing  feature,  and  which  has  led  them  in 
their  theological  systems  to  represent  Christianity  as 
exclusively  a remedial  scheme,  having  reference  alto- 
gether and  only  to  sin  and  pardon.  But  however  this 
might  be,  we  knew  that  he  was  perfectly  true  to  his 
own  convictions,  and  that  he  always  spoke  in  regard 
to  the  Calvinistic  or  any  other  system  of  theology 
as  he  felt  that  Christianity  bade  him  speak. 

In  proportion  to  the  strength  and  depth  of  his 
aversion  to  Calvinism  was  his  love  for  that  system 
which  presents  religion  with  bright  and  winning 
aspect.  Through  its  influence,  he  felt  that  he  had 
been  prevented  from  losing  himself  in  the  cheerless 
region  of  distrust  and  disbelief.  To  him  it  was  life 
and  light,  freedom  to  his  mind  and  hope  to  his 
heart.  It  dispelled  the  cloud  which  had  hidden  the 
divine  loveliness  from  view,  and  revealed  God  as  a 
friend  and  Father.  It  filled  his  breast  with  love  and 
gratitude  to  the  Saviour,  and  caused  him  to  repose 
with  unwavering  trust  in  the  assurance  of  immor- 
tality. It  strengthened  his  conviction  in  the  omnip- 
otence of  truth,  and  gave  him  heart  and  hope  to 
labor  for  its  diffusion.  Under  its  influence,  his  mind 
put  forth  its  noblest  powers,  his  soul  reverently  went 
to  the  throne  of  infinite  love,  and  the  warmest  affec- 
tions of  his  heart  lovingly  attended  it  there.  “ How 
he  loved,”  to  quote  again  from  the  friend  who  has 
given  us  the  affecting  account  of  the  closing  scenes, 
“ to  dwell  upon  the  exalted  themes  of  God’s  eternal 
love  and  justice,  and  of  strict  retribution  for  every 


MEMOIR. 


lxi 


sin,  thus  awakening  a sense  of  personal  responsi- 
bility ! How  he  loved  to  preach  Jesus,  to  hold  up 
his  spotless  example  for  imitation  ! How  much  he 
dwelt  upon  the  central  point  of  true  Christianity,  — 
charity,  human  brotherhood!  How  clearly  defined 
were  his  views  of  the  future  life,  how  vividly  he 
brought  his  arguments  home  to  the  comprehension 
of  his  hearers,  until  it  became  no  longer  a specu- 
lation, but  a reality,  separated  only  by  the  thin  par- 
tition of  the  event,  — death  ! How  great  was  his 
moral  courage  in  defence  of  truth,  sometimes,  by 
his  enthusiasm,  giving  offence  to  those  who  differed 
with  him,  while  those  who  knew  him  best  knew 
that  he  plead  the  cause  of  humanity ; he  had  worn 
the  galling  yoke,  and  now  enjoyed  that  freedom 
wherewith  Christ  had  made  him  free,  and  his 
anxiety  to  make  others  happy  dictated  his  earnest- 
ness in  the  cause  of  Liberal  Christianity.  How  fer- 
vent and  childlike  were  his  devotions,  — no  effort  to 
clothe  his  thoughts  in  language  for  the  ear  of  the 
critic,  but  the  simple  outpourings  of  the  heart,  lifting 
his  hearers  with  him  on  the  wings  of  prayer,  till  they 
felt  themselves  near,  very  near,  the  Father’s  mercy- 
seat!  How  often  have  I seen  the  large  tears  roll 
down  his  cheeks  while  engaged  in  his  devotions,  his 
own  sufferings  drawing  him  by  the  cords  of  sym- 
pathy to  the  sufferer,  when  such  needed  the  help  of 
Omnipotence ! ” 

Grateful  for  the  influence  through  which,  as  he 
felt,  dark  and  obscuring  clouds  had  been  removed, 
and  the  Gospel  had  been  permitted  to  shine  in  all  its 


lxii 


MEMOIR. 


brilliancy,  rejoicing  in  the  light  which  illumined  his 
pathway,  our  brother  longed  with  unutterable  yearn- 
ing to  have  others  brought  under  the  same  influence 
and  enabled  to  enjoy  the  same  heavenly  radiance. 
To  this  end  he  labored  with  an  energy,  a concen- 
trated earnestness,  which  perhaps  exhausted  his 
physical  strength  and  facilitated  the  progress  of 
his  disease,  but  which,  for  the  time,  seemed  to  hold 
disease  and  death  at  bay,  and  made  every  hour, 
almost  to  the  closing,  an  hour  of  intense  life,  and 
caused  every  word  and  every  act  to  tell.  Using  the 
term  in  no  narrow  or  technical  way,  but  giving  to  it 
a broad  and  generous  interpretation,  we  may  say 
that  his  was  a proselyting  spirit;  for,  while  he  held 
sacred  the  freedom  of  other  minds  as  well  as  of  his 
own,  he  regarded  it  as  his  duty  on  all  fitting  occa- 
sions, and  in  every  right  way,  to  present  with  clear- 
ness and  explicitness  the  views  which  were  dear  to 
him,  and  to  advocate  them  with  all  his  power.  He 
would  have  scorned  himself  had  he  shrunk  in  any 
presence  from  avowing  and  defending  his  faith. 
That  faith  was  to  him  a heavenly  friend,  whose 
cheering  voice  had  animated  his  heart,  whose 
upward-pointing  finger  had  guided  his  steps  until 
he  had  reached  the  high  table-land  where  his  eye 
had  unlimited  range,  and  his  soul  exulted  in  the 
liberty  of  the  sons  of  God.  To  the  service  of  that 
faith  he  consecrated  himself,  in  the  spirit  of  Chris- 
tian chivalry,  living,  thinking,  acting,  as  became  a 
missionary  of  a liberal,  and,  in  his  estimation,  a truly 
evangelical  Christianity. 


MEMOIR. 


lxiii 


Thus  he  lived  and  labored.  He  lived ! Heaven 
be  praised  that  we  are  permitted  to  say  he  is  still 
living,  — living  to  God  and  Christ,  living  in  the 
enjoyment  of  that  immortal  existence  for  which  his 
life  here  was  a constant  preparation,  and  in  which 
his  mind  will  be  for  ever  advancing  in  all  true  knowl- 
edge, and  his  soul  will  enjoy  the  companionship  of 
the  spirits  of  the  just  made  perfect,  of  all  earnest, 
faithful  men,  who,  though  widely  separated  on  earth 
in  creed  and  form,  had  the  law  of  truth  in  their 
mouths,  the  love  of  truth  in  their  hearts,  and  whom 
the  God  of  truth  will  accept  and  bless  for  ever  and 
ever! 


DISCOURSE  I. 


RELIGION  A LIFE,  NOT  A SPECIAL  EXPERIENCE. 

IF  THE  PROPHET  HAD  BID  THEE  DO  SOME  GREAT  THING, 
WOULDEST  THOU  NOT  HAYE  DONE  IT? 2 Kings  V.  13. 

Afflicted  with  a disease  which  was  probably- 
regarded  by  the  Syrian,  no  less  than  by  the  Hebrew, 
as  a special  mark  of  divine  displeasure,  Naaman, 
the  Syrian  officer,  sought  relief  from  Elisha,  the 
prophet,  on  the  suggestion  of  a Hebrew  maiden 
who  had  been  taken  as  a captive.  Regarding  the 
leprosy  as  a judgment  from  some  one  of  the  Syrian 
deities,  offended  by  some  acts  of  his  own  or  of  his 
ancestors,  Naaman  probably  expected  some  striking 
display  of  power  from  the  God  of  the  Hebrews. 
This  expectation  may  have  been  founded  on  the 
imagined  hostility  of  the  national  God  of  the  He- 
brews to  the  national*  or  local  deities  of  Syria.  The 
compliment  which  Naaman  viewed  himself  as  offer- 
ing to  the  Hebrew  Deity,  he  supposed  would  elicit 
from  Jehovah  a special,  instantaneous,  and  brilliant 
display  of  divine  favor  in  his  behalf.  His  high- 
wrought  expectations  were  painfully  disappointed, 
1 


2 RELIGION  A LIFE, 

and  he  impatiently  turned  away,  in  contempt  and 
anger,  when  Elisha  offered  him  the  simple  and  nat- 
ural direction,  “ Go  and  wash  in  Jordan  seven  times, 
and  thou  shalt  be  clean.”  Natural  laws  were  not 
suspended ; the  Hebrew  Deity  made  no  marked  ex- 
hibition of  favor  in  his  behalf ; he  was  only  directed 
to  test  the  healing  efficacy  of  the  stream  of  Jordan. 

“ Lo ! ” said  the  Syrian  in  his  rage,  “ I surely 
thought  this  prophet  would  come  forth  to  me,  and 
striking  his  hand  upon  me,  heal  me  instantly,  while 
calling  on  the  name  of  Israel’s  God,  Jehovah.  Wash 
me  in  the  Jordan  ! Are  not  Abana  and  Pharpar, 
waters  of  Damascus,  better  than  all  the  waters  of 
Israel  ? If  washing  is  to  cleanse  me,  may  I not 
wash  in  them,  and  be  healed  of  my  leprosy?”  But 
as  his  wrath  subsided,  and  a milder  mood  admitted 
of  reflection,  a servant  or  friend  sincerely  interested 
in  Naaman’s  welfare,  drawing  near,  said,  in  a friend- 
ly spirit : “ My  father,  if  the  prophet  had  bid  thee  do 
some  great  thing , wouldest  thou  not  have  done  it  ? 
how  much  rather  then  obey,  when  he  only  says, 

1 Wash,  and  be  clean’  ? ” This  narrative  of  the  Sy-* 
rian  leper  may  be  viewed  as  illustrating  in  some 
respects  the  opinions  of  many  men  with  respect  to 
religion  and  life. 

It  is  never  gratifying  to  dwell  upon  the  differences 
among  Christians,  and  the  alleged  importance  of 
each  peculiar  doctrine  in  the  estimation  of  its  spe- 
cial friends.  How  pleasing  would  it  be  to  gain  the 
assent  of  all  to*  some  grand,  controlling,  practical 
rule,  which  would  smooth  down  all  the  roughnesses 
of  the  way,  along  which,  in  this  present  and  real 
life,  we  are  compelled  to  walk  together,  whether 


■f 

/ 


NOT  A SPECIAL  EXPERIENCE. 


3 


kindly  or  unkindly,  as  mutual  helpers  or  mutual  op- 
ponents, retarding  or  promoting  our  common  prog- 
ress. Could  the  attention  of  nominal  Christians  be 
attracted  to,  and  concentrated  upon,  some  catalogue 
of  obvious  and  acknowledged  duties,  — such  duties 
as  demand  immediate  and  entire  attention,  — sec- 
tarian dissensions  would  soon  cease,  and  society 
would  speedily  assume  another,  a more  gratifying 
and  more  hopeful  aspect.  But  human  imagination 
always  has  been  active,  and,  when  unrestrained  by 
immediate  realities,  it  has  usually  tended  to  throw 
the  mind  forward,  beyond  present  realities,  into  that 
which  is  unseen  and  only  possible. 

What  seems  most  of  all  to  be  wanted  in  the 
world  is  something  which  might  be  in  reality,  if 
not  in  name,  a Philosophy  of  pife,  - — some  principle 
of  general  application,  so  clearly  defined,  so  rational, 
so  solid,  and  so  comprehensive,  as  to  command  at 
once  the  assent  of  every  sound  and  reflecting  mind. 
We  have  religions  enough,  doctrines  enough,  and 
philosophies  enough,  but  no  one  of  them,  nor  all  of 
them  combined,  as  yet  has  furnished  a practical  and 
acceptable  philosophy  of  life.  We  have  natural 
philosophies,  and  mental  philosophies,  and  moral 
philosophies,  and  all  these,  though  valuable,  and  in- 
dispensable in  their  respective  spheres,  do  not  sup- 
ply the  whole  demand.  We  have  philosophies  of 
the  future  life  too,  but  these  do  not  supply  the 
world’s  present  want.  They  all  start  with  some 
assumed  original  or  primitive  condition  of  man’s 
spiritual  nature,  and,  at  one  vast  leap,  they  pass  to 
the  final  destiny  of  man’s  spiritual  nature,  — leaving 
the  whole  interval  of  real,  active  existence  here  in 


4 RELIGION  A LIFE, 

darkness  unilluminated  and  mystery  unexplained. 
Then  we  have  philosophies  of  human  nature  too ; 
but  these  do  not  supply  the  want,  for  they  are  all 
sectarian  or  theological.  They  are  not  philosophies, 
but  only  theories,  connected  with,  and  a part  of,  some 
theology.  They  originate  in,  and  are  based  upon, 
some  proposition  in  some  creed  or  catechism,  — 
some  man’s  or  some  church’s  interpretation  of  the 
Bible.  They  all  ask,  and  they  all  attempt  to  an- 
swer, these  two  questions : Whence  came  man  ? 
Whither  does  man  go  ? And  the  reply  to  both  seems 
only  a conjecture,  for  there  is  no  uniform  and  ac- 
knowledged interpretation,  either  of  nature  or  of 
Scripture.  Yet  common  observation  proves,  that 
each  and  every  particular  interpretation  is  by  the 
intellect  transformed  into  spiritual  nutriment,  and 
the  most  fanciful  theory  appears  to  be  converted  by 
faith  into  a spiritual  reality;  — showing  the  power 
of  mind  to  transmute  poison  into  food,  or  at  least 
to  extract  the  sweetness  of  honey  from  the  bitter- 
ness of  aloes. 

But  in  conjecturing  something  as  to  whence  came 
man’s  life,  and  whither  goes  man’s  life,  the  great 
interval  -is  overlooked,  leaving  unpropounded  and 
unanswered  the  only  determinable  question,  What 
is  man’s  life  ? 

Would  he  be  esteemed  a judicious  instructor,  who 
should  teach  his  pupils  that  their  principal  duty  is 
to  wonder,  meditate,  and  speculate  on  what  they 
shall  be,  and  how  they  shall  feel,  when  they  become 
men  ? Since,  speculate  and  wonder  as  they  may, 
children  never  can  foresee  where  they  may  be,  nor 
what  may  be  their  feelings,  ten  or  twenty  years  in 


NOT  A SPECIAL  EXPERIENCE. 


5 


advance  of  their  actual  experience,  the  obvious 
duty  of  the  teacher  is,  to  develop  in  his  pupils  their 
actual  capacities,  instructing  them  in  a knowledge  of 
themselves,  and  the  nature  and  use  of  things  imme- 
diately around  them.  This,  not  only  because  it 
would  be  the  very  best  means  of  fitting  them  for 
virtue,  success,  and  usefulness  wheresoever  they 
might  be  in  manhood,  but  because  this  would  be 
manifestly  in  harmony  with  the  true  design  of  their 
youthful  existence,  — because  such  instruction  and 
knowledge  would  be  the  necessary  means  and  in- 
dispensable conditions  of  true  enjoyment,  even  in 
their  youthful  life,  though  they  should  never  reach 
the  maturity  of  manhood.  The  child  who  is  taught 
to  perplex  himself  in  fancying  where  and  what  he 
may  be  in  the  maturity  of  his  years,  however 
favorably  situated  he  may  find  himself  on  actually 
attaining  manhood,  can  find  in  this  no  recompense 
for  the  time  misspent,  the  anxiety  endured,  and  the 
happiness  lost,  during  his  earlier  years,  which  were 
passed  in  dreamy  wonderings,  profitless  conjectur- 
ings,  and  painful  solicitudes  as  to  the  possibilities 
of  his  position  and  employment  in  the  years  then 
far  before  him.  Why  then  should  the  mature  man 
neglect  his  mental  culture,  weaken  his  energies,  and 
diminish  his  actual  happiness  at  present,  by  dwell- 
ing on  the  possibilities  of  his  locality  or  his  employ- 
ment in  a remote  and  now  necessarily  incompre- 
hensible eternity?  We  see  how  much  of  the  pulpit 
discourse,  and  most  of  the  church  ceremonies,  tend 
to  disjoin  religion  from  common  life,  as  if  religion 
related  to  the  soul  only,  in  the  futujre,  and  not  more 
directly  to  the  whole  man  here  in  the  present ; — as 
1* 


6 


RELIGION  A LIFE, 


if  religion  were  a gift  from  God,  rather  than  a duty 
of  our  own,  — as  if  it  were  a thing  to  be  received, 
rather  than  a work  to  be  performed,  — as  if  it  were 
a belief  to  be  professed,  instead  of  an  action  to  be 
done,  — as  if  religion  were  a mystery  in  God  to  be 
adored,  instead  of  a revelation  in  man  to  be  enjoyed. 
By  chiefly  looking  forward  to  eternity,  and  over- 
looking time,  religion  has  come  to  be  regarded  as  a 
special  divine  grace,  mysteriously  wrought  upon  the 
heart,  with  sole  reference  to  a final  destiny  after 
death.  Thus  the  Church  is  sought  by  many,  as  Naa- 
man  sought  the  Hebrew  prophet,  in  the  hope  that 
some  mighty  agency  may  come  forth,  and  by  a 
powerful  and  instantaneous  operation  transform  the 
soul  from  a condition  of  spiritual  leprosy  into  a 
condition  of  spiritual  health.  They  seek  temporary 
excitements  and  extraordinary  experiences.  Impa- 
tient, and  even  angry,  they  will  turn  away  from  the 
suggestion  of  ordinary  means  to  preserve  or  to  re- 
store spiritual  soundness,  — as  if  ordinary  means 
were  less  real  or  less  divine  than  miraculous  means. 
“ What!  ” say  they,  “ discharge  our  daily  duties  and 
be  religious ! Doing  right ! is  that  religion  ? Wash 
and  be  clean!  be  wise!  be  true!  be  just!  be  chari- 
table ! is  this  to  be  religious  ? Why,  then,  seek  the 
Jordan  of  the  Church  ? The  Abanas  and  the  Phar- 
pars  of  truth  and  holiness  may  flow  through  the 
Damascus  of  our  daily  pursuits,  and  the  efficacy  of 
these  waters  may  be  equal  to  that  of  all  the  waters 
of  the  Sabbath  Israel ! ” And  they  turn  away  in- 
dignantly from  the  naturalness  and  simplicity  of  the 
direction,  “ Go  tq  the  stream  of  Truth,  wash  in  the 
flowing  waters  of  Virtue,  and  be  cleansed  from 
moral  leprosy.” 


NOT  A SPECIAL  EXPERIENCE. 


7 


No ! divine  as  this  is,  it  is  not  enough.  Some 
great  thing  must  be  done,  some  storm  of  emotion 
must  be  raised,  some  astounding  change  must  be 
experienced,  some  amazing  light  must  burst  upon 
the  mind,  or  there  can  be  no  religion.  Should  God 
require  them  to  cross  an  ocean,  or  climb  a moun- 
tain, or  fight  a battle,  they  are  ready.  To  support 
a foreign  mission,  to  build  a costly  church,  by  pray- 
er and  fasting  to  mortify  the  body,  to  do  some 
great  thing,  they  are  ready,  — if  by  that  a debt  of 
duty  can  be  cancelled,  or  a catalogue  of  sins  be 
blotted  out,  or  the  approbation  of  God  be  purchased, 
or  a divine  curse  be  averted,  or  a future  heaven  se- 
cured. 

Apart  from  all  traditions  of  the  past,  and  all  spec- 
ulations of  the  future,  the  plain  injunction,  “ Cease 
to  do  evil  and  learn  to  do  well,”  is  too  simple,  too 
intelligible,  too  practicable.  That  cannot  be  re- 
ligion. That  is  only  washing  to  be  clean,  and  every 
man  can  wash. 

“Ceasing  wrong  and  doing  right!”  say  they. 
“ Why,  there  is  no  mysterious  grace,  no  wondrous 
plan,  no  amazing  scheme,  in  that!  Every  man  may 
cease  to  do  evil  and  learn  to  do  well.”  Yet  the  ex- 
pediency of  ceasing  wrong  and  doing  right,  even  the 
necessity  of  this,  as  essential  to  immediate,  personal, 
true  enjoyment,  is  universally  admitted.  But  still 
it  is  insisted  on,  that  this  is  qnly  morality,  and  not 
religion.  Whatever  may  be  meant  by  morality, 
nothing  but  a mind  carefully  instructed  in  some  de- 
fined system  of  religion  could  contend  that  this  true 
life  of  right-doing  is  not  religion.  It  surely  is  the 
Scriptural  religion.  The  only  sentence  in  the  Bible 


8 


•religion  a life, 


which  literally  describes  religion  is  that  of  James, 
who  says,  “Pure  religion  before  God  and  the  Father 
is  this,  To  visit  the  fatherless  and  widows  in  their  af- 
fliction, and  keep  yourself  unspotted  from  the  world.” 
In  other  words,  to  relieve  the  wants  and  promote  the 
welfare  of  others,  and  carefully  preserve  yourself  from 
moral  evil,  is  pure  and  undefiled  religion  before  God. 
This  is  intelligible,  direct,  and  personal.  It  is  not 
an  act  of  instant  submission  to  some  suddenly  re- 
vealed authority ; it  is  not  to  receive  some  irresisti- 
ble grace ; it  is  not  to  make  some  marked  profession 
of  faith  before  men ; it  is  not  at  a given  moment  to 
experience  some  overwhelming  emotion  ; it  is  not  a 
mere  scrupulous  performance  of  periodical  religious 
rites ; it  is  not  to  fight,  injure,  or  destroy  some  fellow- 
man,  whom  you  decide  to  be  a wicked  enemy  of 
God  ; it  is  not  to  do  some  great  thing ; it  is  noth- 
ing sudden,  local,  special,  extraordinary,  or  astound- 
ing. But  it  is  the  daily,  regular,  constant,  and  inva- 
riable discharge  of  ordinary  duties,  in  strict  obedi- 
ence to  our  moral  sense,  guided  by  all  the  divine 
and  human  light  we  are  able  to  obtain.  In  other 
words,  religion  is  ceaseless  and  useful  activity,  in 
grateful  love  to  God,  and  fraternal  love  to  man.  He 
who  thus  reveres  God  and  works  righteousness,  “ in 
any  nation,”  be  he  Jew  or  Gentile,  is  emphatically 
a religious  man.  The  religion  which  confines  itself 
to  Sunday  and  the  Church,  to  preaching,  praying, 
Bible-reading,  and  compliance  with  external  rites,  is 
a formal,  imperfect,  unproductive,  and  unhappy  re- 
ligion. 

The  grand  design  of  Jesus,  in  the  principles  which 
he  propounded  and  the  spirit  which  he  breathed, 


NOT  A SPECIAL  EXPERIENCE. 


9 


was  to  sanctify  all  life , to  discover  to  all  eyes  the 
divine  beauty  of  perpetual  holiness.  Not  chiefly  as 
a means  of  rescuing  from  any  condemnation  to 
misery  in  a life  hereafter,  — not  chiefly  as  a means 
of  securing  happiness  in  a life  to  come,  — but  inde- 
pendent of  any  possible  suffering,  joy,  or  any  condi- 
tion whatever  in  any  life  hereafter  as  a motive  or  an 
object,  — he  inculcates  truth,  love,  and  strict,  unde- 
viating virtue,  as  the  essentials  of  human,  spiritual 
enjoyment,  here  in  this  human  life  on  earth.  And 
we  are  assured  by  the  whole  known  or  recorded  ex- 
perience of  man,  that  these  are  the  indispensable  con- 
ditions of  all  that  a rational  being  can  call  happi- 
ness. 

It  is  just  here,  at  the  very  starting-point,  that  I 
object  with  emphasis  to  every  church,  system,  cere- 
mony, or  doctrine,  which  directs  the  attention  of 
the  human  mind  first  and  chiefly  to  another  life, 
another  world  beyond  the  grave.  The  more  care- 
fully I reflect,  the  more  thoroughly  convinced  do  I 
become,  that  the  chief  end  of  man’s  existence  on 
earth  is  not  to  receive  something,  feel  something, 
or  discover  something  peculiar,  with  direct  reference 
to  his  possible  condition  after  ceasing  to  be  visible 
on  earth.  There  is  not  a law  which  Jesus  an- 
nounced, not  a duty  which  he  inculcated,  not  a 
principle  which  he  exemplified,  not  a rule  which  he 
laid  down  for  human  guidance,  which  does  not  di- 
rectly and  expressly  apply  to  the  personal  action  or 
life  of  the  living  mortal  man  on  earth,  even  if  whol- 
ly separate  from  every  idea  of  reward,  punishment, 
misery,  or  happiness,  in  the  future,  invisible,  or  spir- 
itual state. 


10 


RELIGION  A LIFE, 


I feel  the  importance  of  placing  this  point,  if  pos- 
sible, most  distinctly  before  your  minds,  that  it  may 
stand  out  prominently  at  all  times,  as  a primary 
truth,  relieving  you  from  all  obscure,  confused,  and 
double  meanings  of  theological  phraseology.  Jesus 
did  not  propose  to  save  any  man  from  any  eternal 
misery  to  which  he  was  naturally  doomed.  He  did 
not  propose  to  secure  to  any  man  a right  to  any 
eternal  heaven  from  which  he  was  naturally  exclud- 
ed. But  he  proposed,  by  his  own  principles,  and 
character,  and  spirit,  proclaimed  in  all  that  he  him- 
self did,  and  all  that  happened  to  him,  to  teach  man 
how  to  live , truly,  purely,  peacefully,  perfectly ; and 
to  live  always  so,  leaving  not  only  eternity,  the  fu- 
ture, but  even  to-morrow,  even  the  next  hour,  to  take 
care  of  itself,  to  come  as  it  might,  — assured  that,  in 
the  course  of  such  a life,  it  could  never  come  unsea- 
sonably, never  could  come  wrong.  His  teaching  is, 
Take  no  anxiety  about  to-morrow,  but  perform  the 
duty  which  lies  immediately  before  you.  Live  in 
truth,  in  love,  loyal  to  your  sense  of  right,  now,  to- 
day, and  leave  to-morrow  to  make  provision  for 
itself.  The  divinest  wisdom  marks  this  instruction. 
It  is  the  truest  philosophy  of  action.  A pure  and 
perfect  life,  lived  and  enjoyed  to-day,  is  in  fact  the 
completed  preparation  for  every  possible  life  which 
may  come  to-morrow,  whether  it  should  come  on 
this  side  or  the  other  side  of  death. 

As  to  comfort  merely  in  the  hour  of  dissolution, 
all  observation  proves  that  every  religious  faith, 
Pagan,  Jewish,  or  Christian,  is  equally  efficacious. 
Every  class  of  religionists,  sectarians,  and  theorists 
actually  finds  a sustaining  power  in  its  peculiar  doc- 


NOT  A SPECIAL  EXPERIENCE. 


11 


trine  or  belief ; and  some  of  every  class  imagine 
they  find  evidence  of  truth  in  that  comforting  expe- 
rience at  death.  What  was  I before  I lived  on  earth  ? 
what  am  I to  be  when  I shall  cease  to  live  on  earth? 
These  are  not  the  first  and  principal  concerns  to  me. 
These  are  not  the  inquiries  demanding  my  imme- 
diate thought.  But,  What  am  I now?  what  are 
now  my  capabilities  ? and  how  can  these  capabili- 
ties be  best  improved  ? These  are  the  all-important 
points  to  be  determined.  These  determined  correct- 
ly, then  as  to  the  future  all  my  solicitudes  are  at  an 
end.  You  are  well  aware,  that  Christianity  is  re- 
garded by  many  of  the  good  and  wise  who  study  it, 
as  a scheme,  a plan,  or  expedient,  having  reference 
originally  and  exclusively  to  the  final  condition  of 
human  souls  in  another  world.  This  I think  is  a 
very  sad  mistake.  The  constant  direction  of  the 
mind  towards  the  unseen  existence  occasions  the 
neglect  of  immediate  duties,  retards  the  present 
mental  and  moral  progress  of  the  man,  diminishing 
greatly  and  unnecessarily  the  sum  of  present  human 
happiness,  by  painful  anxieties  which  weaken  the 
moral  energies,  and  which  in  any  event  cannot  be 
supposed  to  increase  our  qualifications  for  any  con- 
dition in  eternity.  He  who  gratefully  regards  this 
world  which  he  beholds,  as  now  the  important  place 
of  his  existence,  and  gives  himself  heartily  to  the 
development  of  all  his  own  faculties,  laboring  for 
the  amelioration  of  his  fellow-men, — in  that  devel- 
opment and  effort  finding  cheerful,  rational,  and 
pure  enjoyment  as  he  passes  on,  can  be  affected  by 
no  fears  of  the  future,  save  those  implanted  by  early 
miseducation,  or  reflected  from  a common  supersti- 
tion. 


12 


RELIGION  A LIFE, 


“ He  that  humbleth  himself  as  this  little  child,” 
said  Jesus,  “the  same  is  greatest  among  you.” 
This  expression  embraces  a vast  depth  of  mean- 
ing. The  little  child  entertains  no  fear  of  death.  It 
knows  no  traditions  of  a fall , a curse,  or  an  angry 
Deity.  Dissolution  has  no  terrors  for  its  spirit.  Yet 
in  the  present  imperfect  knowledge  of  the  laws  of 
life  among  mankind  the  child  often  dies.  It  dies, 
having  complied  with  no  special  terms  of  faith,  hav- 
ing shown  no  special  experience  of  grace,  having 
done  no  great  thing.  Its  moral  condition  is  that  of 
all  of  us  at  a corresponding  period  of  life.  Thus  it 
is  manifest  that  we  learn  to  do  wrong,  that  we  learn 
to  fear , as  we  grow  in  years,  moulded  by  the  theo- 
ries which  surround  us,  and,  perhaps,  living  all  our 
lifetime  under  bondage  to  the  fear  of  death.  How- 
ever angular  and  iron-bound  their  theology,  however 
their  creeds  may  tyrannize  over  their  intellects,  but 
few  will  dare  to  say  that  any  child  who  dies  is 
doomed  to  a final  misery  in  consequence  of  a fall 
or  act  of  Adam,  or  of  any  man,  ages  before  the  child 
existed.  Neither  have  we  any  ground  for  the  pre- 
sumption, that  the  child’s  spirit  is  instantly  trans- 
formed, by  omnipotent  power,  into  that  maturity 
which  would  qualify  it  for  the  enjoyment  of  a heaven 
adapted  to  the  ripest  intellects  which  pass  from  earth. 
The  only  reasonable  supposition,  if* we  must  sup- 
pose at  all,  is  that,  immediately  following  death,  the 
spirit  of  the  child  is  still  the  spirit  of  a child.  It  is 
not  a man,  nor  an  angel,  nor  a seraph,  nor  a cherub  ; 
but  simply  the  unperverted,  unstained,  undeveloped 
spirit  of  a child.  In  the  spiritual  state,  it  begins  its 
spiritual  unfolding,  at  the  stage  from  which  it  quit- 


NOT  A SPECIAL  EXPERIENCE. 


13 


ted  its  bodily  existence,  and  continues  a progressive 
life  of  purity,  in  obedience  to  divine  laws  of  spirit- 
ual being,  — its  enjoyment  corresponding  with  its 
true  capacities. 

Let  man  then  restore  himself  as  far  as  possible  to 
the  condition  of  the  little  child,  seeking  only,  and  ex- 
pecting only,  truth,  wisdom,  and  love,  — unrestrained 
and  undepressed  by  traditions  of  a cursed  and  fall- 
en nature,  unembarrassed  by  groundless  terrors  and 
empty  speculations  concerning  remote  and  eternal 
possibilities.  Let  him  increase  his  knowledge  of 
himself,  and  of  the  great  sphere  of  surrounding  na- 
ture, thus  accomplishing  the  true  object  of  his  exist- 
ence, by  enjoying  the  happiness  of  a rational  and 
moral  being.  The  mature  man  will  then  leave  this 
world  tranquilly  and  fearlessly  as  the  child  leaves  it, 
and  continue  his  spiritual  existence  according  to  his 
spiritual  development.  Such,  as  I conceive,  is  the 
childlike  humility  which  Jesus  inculcated,  and  not  a 
mere  servile,  cringing  homage,  which  expects  to  con- 
ciliate the  all-perfect  God  by  resigning  itself  to  what 
it  may  please  to  style  “ the  mysterious  ways  of  Provi- 
dence.” In  such  an  energetic,  truly  humble  career 
on  earth,  there  seems  to  be  something  like  a philos- 
ophy of  life. 

Let  no  one  seek  for  remarkable  experiences  of 
emotion,  or  mental  excitement,  as  evidence  of  relig- 
ious change,  or  divinely  communicated  grace.  For 
nothing  is  easier  than  to  produce  such  experiences 
by  the  use  of  common  and  well-known  expedients. 
Every  church  can  produce  them,  and  nearly  every 
form  of  faith  does  produce  them,  and  actually  fan- 
cies that  it  finds  in  them  divine  confirmation  of  its 
2 


14  RELIGION  A LIFE, 

peculiar  creed.  This  presumption,  therefore,  can 
only  be  regarded  as  a very  sorrowful  self-deception. 
God  never  contradicts  himself,  truth  never  contra- 
dicts itself. 

Religion  is  never  at  war  with  common  duties. 
However  you  may  distinguish,  you  never  can  sepa- 
rate religion  from  morality.  Every  human  being 
has  his  course  of  duties  to  perform,  however  narrow 
or  extended  may  be  the  sphere  in  which  he  moves. 
The  exercise  of  many  virtues  is  required  in  all  our 
commonest  relations,  and  uniformly  and  truly  to 
exercise  these  virtues  is  to  be  religious.  So  essen- 
tial are  benevolent  actions,  honest  purposes,  and 
pure  affections,  to  our  real  temporal  happiness,  that 
no  special  experience  of  religion,  nor  any  creed  or 
faith  which  we  can  embrace  respecting  the  soul’s 
final  destiny,  can  render  them  indispensable.  You 
may  seek  the  man,  (and  he  is  not  difficult  to  find, 
for  there  are  many  such,  both  in  society  at  large 
and  in  the  churches,)  who,  from  conflicting  and 
shocking  views  of  the  future,  or  from  any  cause, 
loses  all  faith  in  the  existence  of  the  soul  at  all, 
after  the  event  of  dissolution,  and  with  that  man 
every  virtuous  affection,  virtuous  purpose,  and  virtu- 
ous action  is  just  as  essential  to  his  personal  im- 
provement and  temporal  enjoyment,  as  it  is  to  the 
temporal  happiness  of  the  most  undoubting  believer, 
not  only  in  a future  existence  of  the  soul,  but  even 
in  eternal  rewards  and  punishments.  This  is  pre- 
cisely what  I would  impress  indelibly  upon  every 
mind,  namely,  the  universal  necessity  of  a strictly 
religious  spirit,  in  all  the  relations  and  all  the  trans- 
actions of  a social  being,  as  the  only  terms  of  per- 


NOT  A SPECIAL  EXPERIENCE. 


15 


sonal  progress  and  temporal  enjoyment,  apart  from 
every  creed  concerning  man’s  nature,  and  from  every 
theory  concerning  the  final  destiny  of  the  soul.  The 
most  decided  disbelief  in  the  soul’s  existence  after 
death  cannot  alter  in  the  least  these  immutable 
conditions.  So  that  it  is  obviously  one  of  the  plain- 
est mistakes  which  a man  can  make,  to  suppose  that 
any  creed  he  can  adopt  respecting  hell  or  heaven 
after  death  can  either  suspend  or  abrogate  the  natu- 
ral laws  of  his  present  being,  the  invariable  terms  of 
his  physical  and  true  mental  enjoyment.  Were  this 
simple  truth  more  generally  remembered,  I appre- 
hend there  would  be  infinitely  less  anxiety  to  define 
church  creeds  respecting  the  invisible  state  beyond 
the  tomb.  A natural,  just,  and  manly  life,  lived 
here,  would  leave  no  room  in  any  human  bosom 
concerning  anything  now  hidden  in  the  impenetra- 
ble future.  There  is  no  more  absolute  necessity  for 
vice  and  wrong  on  earth,  than  there  can  be  in  any 
heaven  of  which  we  have  a reasonable  conception. 
There  is  no  more  absolute  necessity  for  sin  and  suf- 
fering on  earth,  than  there  can  be  in  a future  heaven. 

Let  us  wash  then,  and  be  clean , — not  seeking  to 
do  or  experience  some  great  thing,  but  ceasing  to  do 
evil,  and  learning  to  do  well.  Let  each  resolute 
soul,  whatever  its  measure  of  faith  as  to  that  which 
lies  in  the  unseen  before  it,  find  in  this  divine  world 
of  God  a blessing  and  a joy,  a home,  and  something 
of  a heaven.  The  call  then  to  another  stage  of  the 
eternal  life,  will  never  come  at  an  unseasonable 
hour ; the  voice  of  death  will  never  be  discordant, 
but  will  float  like  music  to  the  ear  of  the  listening 
spirit. 


16 


RELIGION  A LIFE. 


Surely  a broader  light  is  breaking  on  mankind, 
and  a more  comprehensive  knowledge  is  destined  to 
sweeten  all  the  bitterness  of  life,  expanding  the 
spirit  of  selfishness  and  jealousy  into  the  breadth 
and  warmth  of  brotherly  affection.  A searching  and 
sanctified  science  is  revealing  the  unity  which  exists 
in  nature’s  diversity,  the  oneness  of  beauty  which 
arises  from  the  multiplicity  of  forms,  and  the  moral 
unity  of  all  human  souls.  Human  freedom  and  the 
capacities  of  mind  are  great  and  undeniable  facts, 
and  as  the  great  moral  interests  of  man  are  more 
and  more  seen  to  be  similar  and  common,  the  flame 
of  fraternal  sympathy  will  burn  more  brightly,  — the 
gloom  which  obscure  and  selfish  theologies  have 
thrown  round  human  life  will  vanish  away,  — the 
grand  harmonies  of  God’s  beneficence  will  appear 
to  the  eyes  of  the  human  understanding,  and  will 
sound  along  through  the  experience  of  the  soul.  We 
are  all  discovering  that  the  indispensable  condition 
of  present  and  all  progress,  of  present  and  all  true 
and  pure  enjoyment,  is  the  divine  and  essential  ele- 
ment of  human  love. 


DISCOURSE  II. 


A RELIGION  TO  LIVE  BY,  THE  BEST  RELIGION  TO 
DIE  BY. 

BY  THEIR  FRUITS  YE  SHALL  KNOW  THEM. Matt.  vii.  20. 

DELIVER  THEM  WHO  THROUGH  FEAR  OF  DEATH  WERE  ALL 

their  lifetime  subject  to  bondage.  — Hebrews  ii.  15. 

There  is  a singular  attraction  round  a death-bed 
at  the  last  hour  of  a human  being’s  mortal  existence. 
The  departing  spirit  may  be  one  on  whom  success 
has  ever  smiled,  — one  whose  life  has  been  like  a 
long  summer  day,  only  now  and  then  interrupted  by 
passing  clouds,  leaving  ever  a brighter  sky  behind. 
Or  it  may  be  one  whose  life  may  seem  to  have  been 
one  great  misfortune,  one  whose  attendants  appear 
always  to  have  been  disappointment  and  depriva- 
tion, toil  and  tears.  But  whether  one  or  the  other, 
it  is  with  intense  interest,  with  thrilling  anxiety,  that 
we  linger  round  the  struggling  spirit,  when  about  tc 
leave  the  feeble,  fainting  body.  We  bend  to  catch 
the  last  whisper,  and  to  mark  the  last  smile  of  rec- 
ognition before  the  eye  grows  dim,  and  the  lips  be- 
come motionless  ; and  never,  never  do  we  blot  from 
memory  the  pressure  of  the  cold  hand,  as  for  the 
2* 


18 


A RELIGION  TO  LIVE  BY, 


last  time  it  falls  powerless  from  our  own.  These 
are  scenes  of  every  hour’s,  every  moment’s  occur- 
rence. It  is  computed,  and  the  computation  is  quite 
within  the  truth,  that  every  second,  with  every  vibra- 
tion of  the  pendulum,  a spirit  leaves  its  earthly  body. 
Every  hour  is  the  dying  hour  to  many,  every  mo- 
ment is  to  some  the  final  moment  here. 

With  deep  interest  we  are  prone  to  dwell  on  the 
details  of  incidents  which  mark  the  dying  hour  of 
those  whom  we  revere,  whom  we  esteem  or  love. 
Indeed,  a minute  description  of  the  last  earthly  mo- 
ments of  any  human  being  seems  to  possess  a 
strangely  fascinating  power.  Again  and  again  do 
we  peruse  such  narratives,  till  we  have  fully  realized 
their  truth,  and  then  we  wonder  where  - — where 
the  spirit  is.  What  would  we  then  give  could  we 
but  for  an  instant  draw  aside  the  veil  that  hangs 
before  the  invisible  world,  and  catch  a glimpse, 
the  faintest  glimpse,  of  that  now  unseen  exist- 
ence ! How  impatient  we  become  at  times  to 
know  what  we  all  soon,  very  soon,  shall  fully  un- 
derstand ! 

It  is  not  surprising  that  we  are  so  prone  to  as- 
sociate the  last  moments  of  earthly  existence  with 
the  supposed  present  condition  of  the  departed 
spirit.  The  transition  from  this  to  that  condition, 
at  its  final  stage,  is  to  all  appearance  so  easy,  so 
instantaneous,  so  complete,  that  it  seems  scarcely 
possible  to  draw  even  an  imaginary  line  between 
them.  This  tendency  of  the  emotions  to  lead  us  into 
a region  of  pure  conjecture  has  been  indulged  so 
generally  as  to  have  become  a serious  abuse,  which 
sober  reason  rarely  pauses  to  correct.  The  frequent 


THE  BEST  RELIGION  TO  DIE  BY. 


19 


delineation  of  death-bed  scenes,  in  sermons  and  re- 
ligious writings  of  every  kind,  has  led  and  still  leads 
to  serious  misapprehension.  It  appears  to  be  an  al- 
most universal  feeling,  if  not  belief,  that  Religion 
is  something  designed  only  for  the  dying,  — a sort 
of  medicine  prepared  in  heaven  by  Infinite  Goodness, 
to  soothe  the  sufferings  of  men  in  the  hour  of  their 
departure.  It  is,  not  unfrequently,  deemed  conclu- 
sive-of  the  value  of  a form  of  religious  faith,  to  say 
that  “ it  is  a good  religion  by  which  to  live,  but  a 
poor  religion  by  which  to  die.”  The  scenes  of  the 
last  hour  of  some  distinguished  professing  Christian 
are  very  frequently  described,  and  urged  as  evidence 
of  the  correctness  of  his  religious  views , and  almost 
as  frequently  urged  as  indisputable  evidence  of  the 
divinity  of  the  Christian  religion. 

It  is  among  the  most  remarkable  of  things,  that 
Christian  writers  and  Christian  ministers  fail  to 
perceive  the  utter  futility  of  all  arguments  of  this 
nature.  For  such  arguments,  if  proof  at  all,  prove 
more,  far  more,  than  those  who  employ  them  may 
at  a superficial  view  imagine.  Indeed,  if  they  prove 
anything,  they  will  prove  everything,  as  to  religious 
opinions.  No  testimony  is  less  to  be  relied  on,  as 
to  a man’s  real  character  and  life,  than  the  testimony 
of  a dying  hour. 

There  have  been  Christians,  and  those  who  nev- 
er pretended  to  be  Christians,  those  who  never 
knew  of  Christianity,  whose  whole  life  may  be 
likened  to  a calm  and  brilliant  day ; — its  dawn  clear 
and  mild,  growing  brighter  and  brighter  to  its  ze- 
nith, then  growing  milder  and  more  varied  in  its 
beauty,  till  its  last  golden  light  has  stolen  away, 


20 


A RELIGION  TO  LIVE  BY, 


and  left  survivors  wondering  at  the  silent  grandeur 
of  its  passage.  But  it  is  mournfully  true,  that 
such  lives,  like  such  days,  are  very  few  and  far  be- 
tween. 

If,  however,  the  serenity  of  a dying  hour  demon- 
strates the  correctness  of  a man’s  religious  views, 
then  the  doctrines  of  every  religion  and  of  every  sect 
have  been  proved  true,  beyond  any  question.  .Every 
religion  and  every  sect  has  had  its  martyrs.  Here 
in  our  own  land,  have  we  not  beheld  hundreds  of 
the  followers  of  the  sincere  but  visionary  prophet 
Miller,  leave  their  business  and  their  homes  and 
friends,  to  await  the  second  advent  of  Jesus,  and 
when  death  summoned  them  before  they  could 
behold  the  expected  earthly  glory,  have  they  not 
gone  joyfully,  to  all  appearance  wrapt  in  ecstatic 
spiritual  visions  of  the  future  ? Have  we  not  seen 
the  believers  in  the  Book  of  Mormon  dissolve  the 
most  endearing  relations,  sacrifice  their  property, 
forsake  the  homes  of  their  childhood  and  the  graves 
of  their  friends,  brave  the  ocean’s  storms  and  a thou- 
sand perils,  only  to  lay  their  bodies  among  their 
saints  on  the  shores  of  the  Mississippi  ? 

What  experienced  minister  of  any  sect,  Methodist, 
Baptist,  Presbyterian,  Episcopalian,  or  any  other, 
has  not  heard  the  last  accents  of  his  dying  parish- 
ioner expressing  unshaken  confidence  in  the  faith 
of  his  fathers?  And  when  the  voice  has  become  too 
feeble  to  utter  words,  the  dying  man  has  smiled  in 
satisfaction,  and  passed,  apparently  with  unutterable 
rapture,  into  the  world  of  celestial  joys. 

Have  not  hundreds  of  Calvinists  died  rejoicing  in 
the  faith  that  God  would  alike  vindicate  his  glory 


THE  BEST  RELIGION  TO  DIE  BY. 


21 


by  the  endless  songs  of  the  elect  in  heaven,  and 
by  the  endless  groans  of  the  condemned  in  hell? 
And  have  not  hundreds  of  Universalists  died  also 
rejoicing  in  the  faith  that,  by  a direct  exercise  of  the 
divine  power,  all  earth’s  sorrows  would  soon  be 
blotted  out,  and  every  living  soul  unite  in  endless 
hallelujahs  of  redeeming  love  ? 

Have  not  thousands  of  Trinitarians  died  firmly  re- 
lying on  what  they  called  the  merits  of  the  Saviour’s 
death  or  blood?  And  have  not  thousands  of  Uni- 
tarians died  rejoicing  in  the  spirit  of  the  Saviour’s 
teachings,  and  cheered  by  the  consciousness  of  hav- 
ing endeavored  to  imitate  the  virtue  of  the  Saviour’s 
holy  life  ? 

Have  not  myriads  of  Protestants  died  clasping  the 
Bible  to  their  bosoms,  and  rejoicing  in  the  ministra- 
tions of  the  church  which  they  have  chosen?  And 
have  not  myriads  of  Roman  Catholics  died  gladly 
pressing  the  cross  to  their  pale  lips,  and  breathing 
a last  prayer  to  the  u Blessed  Virgin,  Mgther  of 
God”?  f 

And  what  does  all  this  prove  as  to  the  correctness 
of  their  respective  views  ? As  proof  it  is  entirely 
destitute  of  value,  — for  what  equally  proves  all, 
proves  none,  certainly,  to  be  correct. 

It  is  my  own  deliberately  expressed  conviction, 
that  no  one  thing  has  done  more,  no  one  thing 
now  does  more,  to  create  unnecessary  suspicion,  and 
confirm  groundless  scepticism,  than  the  continual 
appeals  of  the  pulpit  to  the  death-bed  scenes  of  in- 
dividuals, as  evidence  of  the  truth  of  particular 
religious  views,  or  even  as  -evidence  of  the  divine 
authority  of  the  Christian  religion. 


22  A RELIGION  TO  LIVE  BY, 

For  numbers  of  intelligent  men,  who  either  have 
not  the  inclination,  or  do  not  take  the  time,  to  dis- 
tinguish between  Christian  truth  and  Christian 
creeds,  between  the  Christian  spirit  and  the  Christian 
name,  have  common  perception  and  common  sense 
enough  to  perceive  that  .all  such  arguments  as  death- 
bed scenes  present,  are  mere  sound  and  words,  signi- 
fying nothing,  either  as  to  character,  religion,  or  the 
future.  They  have  probably  read  accounts  of  the  death 
scenes  of  some  of  the  most  formidable  enemies  of 
Christianity,  (that  is,  of  those  who  confounded  Chris- 
tianity with  that  around  them  which  called  itself 
Christianity,  and  against  which  they  contended,  on 
its  own  ground,)  and  they  have  seen  men  like  Hume 
and  Gibbon,  (names  well  known  among  the  oppos- 
ers  of  what  called  itself  Christianity,)  and  others, 
without  Bible,  without  priest  or  prayer,  without  a 
syllable  about  religion  in  their  dying  hours,  in  the 
full  possession  of  their  faculties,  with  serene  confi- 
dence passing  from  the  body,  calmly  as  an  infant  in 
its  mother’s  arms  sinks  into  its  evening  slumbers. 
To  thoughtful  men  seeing,  knowing  all  this,  what 
folly  to  say,  as  ministers  so  often  do,  “ Ah  ! you 
will  see  your  error  when  you  come  to  die  ! ” 

And  moreover,  it  is  no  uncommon  thing  to  see 
Christians  of  any  name,  members  of  any  church, 
men  who  leave  behind  them  an  honored  memory, 
who  have  striven  to  live  truly  by  their  faith,  and 
who  have  left  lasting  monuments  of  truly  Christian 
excellence,  — it  is  no  uncommon  thing  to  see  such 
departing  in  almost  hopeless  despondency  of  mind, 
and  fearful  agony  of  body. 


THE  BEST  RELIGION  TO  DTE  BY. 


23 


“ A man’s  life  may  be  all  ease,  and  his  death, 

By  some  dark  chance,  unthought-of  agony. 

Or  life  may  be  all  suffering,  and  decease 
A flower-like  sleep ; or  both  be  full  of  woe, 

Or  each,  comparatively  painless.” 

Do  not  the  class  referred  to,  — those  who  judge 
of  Christianity  by  the  practice  of  its  professors,  — do 
they  not  see  Christian  ministers  offering  prayers  and 
preaching  sermons  in  honor  of  men  who  have  fallen 
on  the  field  of  battle,  — some  of  whom  (for  it  is 
only  just  to  say  that  it  is  not  always  so)  have  never 
made  pretensions  to  religion  of  any  form,  under  any 
name,  but  who  spent  their  last  breath  in  shouts  of 
triumph  to  urge  their  fellow-soldiers  on  to  human 
slaughter,  to  victory  or  death  ? Do  ministers  pre- 
sume men  generally  to  be  so  obtuse  in  their  percep- 
tions, as  not  to  discover  the  gross  inconsistency  of 
preaching  religion  in  the  church,  as  something  indis- 
pensable by  which  to  die , and  at  the  same  time  be- 
stowing the  highest  honors  on  the  memory  of  men 
who  die  in  open  disregard  of  all  that  these  ministers 
themselves  call  religion  ? Do  we  not  also  see  men 
who  are  sentenced  by  the  law  for  capital  crime,  dis- 
daining to  the  last  all  religious  counsel,  ascend  the 
scaffold  with  an  unfaltering  step,  with  unmoved 
countenance  adjust  the  instruments  of  death,  salute 
respectfully  the  gazing  throng,  then,  with  perhaps  a 
lie  upon  their  lips,  pass  from  life  with  a heroic  calm- 
ness which  puts  to  shame  the  unmanly  indecision 
and  unchristian  fears  of  men  who  have  been  ac- 
counted saints  within  the  church  ? 

Still  more, — to  go  beyond  the  pale  of  Christen- 
dom,— the  Jew,  to  this  day,  in  every  land,  still 
hopes  for  the  Messiah’s  coming,  and  when  he  dies, 


24 


A RELIGION  TO  LIVE  BY, 


dies  joyfully,  in  the  faith  that  Jehovah  will  yet  re- 
store to  his  chosen  Zion  their  long-lost  Jerusalem. 
The  believer  in  the  Koran,  to  this  hour,  when  he 
feels  death’s  chilling  finger  on  his  brow,  turns  his 
countenance  towards  the  pilgrim  shrine  of  Mecca, 
— with  his  fainting  voice  whispers,  “ Allah  is  God 
and  Mahomet  is  his  prophet,”  — and  without  a 
murmur  his  soul  passes,  as  his  sorrowing  friends 
believe,  to  eat  of  the  fruit  of  the  tree  of  Paradise, 
in  one  of  the  seven  heavens.  Even  the  spirit  of 
the  Pagan  obeys  without  complaint  the  summons 
of  his  many  deities ; and  while  his  widow,  under 
a sense  of  duty,  ascends  his  funeral  pyre,  the  ashes 
of  both  are  soon  scattered  by  the  whistling  winds. 

The  aboriginal  of  our  own  continent,  the  noble 
Indian,  never  shrinks  from  death,  but  rather  courts 
death  than  lose  revenge,  sweet  revenge,  for  wrong 
inflicted  on  his  tribe.  And  often,  when  the  spirit 
has  gone,  surviving  friends  with  songs  of  triumph 
convey  the  body  to  its  resting-place,  leaving  it  with 
its  face  turned  towards  the  rising  sun,  whither  the 
soul  has  gone,  as  they  conceive,  to  the  land  of  the 
Great  Spirit,  where  no  civilized  race  can  drive  him 
from  his  hunting-grounds,  or  rob  him  of  his  home. 

Do  these  incontestable  facts  prove  that  every  re- 
ligion is  true,  — equally  true  ? Unquestionably  they 
do,  if  the  common  use  of  such  arguments  be  just. 
The  legitimate  inference,  on  this  principle,  mani- 
festly is,  that  every  religion,  and  every  dogma  of 
every  religion,  that  administers  comfort  in  a dying 
hour,  is  true. 

But  here  let  us  discern  the  great  distinction  be- 
tween the  nature  of  Christianity  and  that  of  the  va- 


THE  BEST  RELIGION  TO  DIE  BY. 


25 


rious  systems  of  religion  which  have  existed  and  do 
yet  exist.  Every  other  religion  has  assumed  that 
man  is  sinful  and  must  sin,  and  that  religion  is  only 
a plan  or  scheme  to  save  him  from  the  alleged  effects 
of  sin,  the  wrath  of  an  offended  God,  — implying  the 
essential  imperfection  of  both  man  and  deity.  This 
radical  error  of  other  religions  was  brought  from  their 
respective  systems  by  the  early  converts  of  every  na- 
tion, — especially  the  Roman  and  the  Greek,  — and 
soon  was  incorporated  with  the  dogmas  of  Chris- 
tianity, — till  it  has  become,  and  is  at  this  hour,  the 
prevailing  vital  mistake  of  almost  every  Christian 
sect,  exclusive  and  liberal.  A most  serious  mistake 
certainly  this  is. 

What  is  the  true  object  of  human  existence  ? If  all 
nature  speak  not  falsely,  if  all  experience  deceive 
us  not,  the  whole  physical,  mental,  and  moral  con- 
stitution of  man  declares,  in  terms  too  emphatical 
to  admit  of  a single  doubt,  that  the  chief  purpose 
of  his  being  is  to  educe,  to  unfold,  and  to  perfect  his 
faculties.  And  all  nature  and  all  natural  influences, 
all  society  and  all  social  influences,  the  heavens, 
the  earth,  the  air,  all  things  above,  beneath,  and 
around  him,  are  the  means,  the  instruments,  by  which 
this  purpose  is  here  to  be  commenced  and  here  to  be 
prosecuted. 

The  development  of  the  man , the  formation  of  char- 
acter, is  the  great  end  of  all  human  effort.  What  is 
character,  do  you  ask  ? Character  is  the  expres- 
sion, the  utterance,  the  exhibition  of  the  soul,  of  the 
governing  spirit  of  the  man,  in  the  daily,  hourly  life. 
The  character  is  meritorious  or  censurable,  good 
or  bad,  as  the  life  is  virtuous  or  vicious,  true  or  false. 
3 


26 


A RELIGION  TO  LIVE  BY, 


Christianity,  far  from  being  a mere  anodyne  to 
soothe  the  suffering  of  a dying  hour,  is  a statement 
of  principles  on  which  the  character  is  to  be  formed, 

— a statement  of  rules  by  which  the  life  is  to  be 
governed;  and  Jesus  of  Nazareth  is  not  only  the 
propounder,  but  the  living  embodiment,  of  those  prin- 
ciples, — a living  example,  a complete  illustration,  of 
the  practicability  of  these  rules.  The  first  and  most 
important  end  of  Christianity  is,  to  teach  us  how 
to  live,  not  how  to  die. 

Read  all  the  teachings  of  Jesus  himself,  — follow 
him  through  his  Sermon  on  the  Mount  (fifth,  sixth 
and  seventh  chapters  of  Matthew,  and  the  completest 
summary  of  his  teachings  that  we  have  left  to  us), — 
and  unquestionably,  if  there  be  a Christian  sermon 
in  the  world,  it  is  the  sermon  of  the  Christ  himself, 

— and  what  do  you  find?  Constant  reference  to 
death  or  dying,  constant  representation  that  prepara- 
tion for  death  is  the  origin,  the  end,  or  object  of  re- 
ligion ? No,  not  a syllable  of  this  kind ; but  this 
satisfactory  and  most  comprehensive  discourse  of 
Jesus  is  a compendium  of  doctrines,  rules,  and  pre- 
cepts for  the  daily  life  of  man,  without  a word  of 
reference  to  death.  Read  that  discourse,  and  you 
will  find  that  “ Do  unto  others  as  you  would  that 
others  should  do  unto  you,”  — “Love  thy  God  and 
love  thy  neighbor,”  — are  the  sum  and  substance  of 
all  the  teachings  of  Jesus.  And  what  gives  to  these 
principles  their  peculiar  power  is  this,  that  he  proved 
them  to  be  practicable , he  lived  them  fairly  out, 
he  enforced  them  even  at  the  sacrifice  of  present 
life. 

A man’s  dying  joyfully  in  any  certain  form  of  faith 


THE  BEST  RELIGION  TO  DIE  BY. 


27 


cannot  prove  that  faith  to  be  correct.  The  whole 
history  of  the  world,  as  we  have  seen,  testifies  that 
men  may  die,  that  men  have  died,  calmly,  heroi- 
cally, and,  in  the  common  use  of  terms,  gloriously,  in 
every  faith,  — Heathen,  Mahometan,  Jewish,  and 
Christian.  It  can  be  no  credit  to  a religion  that  it 
is  good  to  die  by,  for  any  religion  is  good  enough 
for  that ; but  the  religion  to  live  by  is  the  religion 
the  world  wants.  A man  may  become  so  pervaded 
with  a firm  conviction  of  any  religion,  or  may  be  so 
destitute  of  all  religion  (as  thousands  on  the  battle- 
field attest),  or  may  be  so  sternly,  stoically  indiffer- 
ent to  all  things,  as  to  be  sustained  in  a dying  hour, 
and  enabled  to  bid  adieu  to  earth  without  a murmur. 
Even  the  victims  of  ungodly  anarchy  in  France,  with 
the  awful  guillotine  awaiting  them,  could  write  on 
their  prison  walls,  “ When  trouble  comes,  it  is  easy 
to  despise  death.” 

The  firm  Roman  never  shrank  from  death,  and 
sometimes  welcomed  it  with  levity.  It  is  said  that 
the  Emperor  Caligula  had  a dispute  with  Caius  Ju- 
lius, and,  to  cut  the  matter  short,  the  Emperor  said 
to  him : “ Do  not  flatter  yourself,  for  I have  ordered 
you  to  be  put  to  death.”  Caius  knew  the  certainty 
of  what  the  Emperor  declared,  and  when  the  officer 
came  with  a warrant  for  his  immediate  execution, 
he  was  playing  at  a game  of  chess.  Caius  received 
the  summons  with  all  imaginable  indifference,  and, 
as  he  had  to  leave  the  game  unfinished,  only  desired 
the  centurion  to  bear  witness  after  his  death  that  he 
had  the  best  of  the  game.  Then,  turning  to  some 
friends,  he  took  leave  of  them,  saying : “ You  here 
are  disputing  about  the  immortality  of  the  soul, 


28 


A RELIGION  TO  LIVE  BY, 


I am  now  going  to  be  convinced  of  the  truth ; if  I 
make  any  discovery  on  that  point,  you  shall  hear 
of  it.” 

What  a time  is  that  to  determine  the  truth  of  a 
marts  doctrine , or  the  reality  of  a man’s  character, 
when  disease  has  racked  his  body,  and  unbalanced 
his  mind,  and  perhaps  dethroned  his  reason  ! 

Do  you  ask,  then,  wherein  consists  the  superiority 
of  Christianity  ? I answer,  the  pre-eminence,  the 
grand  feature,  the  great  glory,  of  Christianity  is, 
that  it  is  a body  of  principles  and  precepts  of  uni- 
versal application,  to  direct  and  guard  and  aid  man 
all  through  life,  and  not  a mere  scheme  to  comfort 
him  in  death;  — that  so  far  as  it  is  a system,  it  is  a 
system  of  life  made  holy,  and  not  a plan  of  death 
made  easy. 

Death,  — separation  of  body  and  spirit,  — does  this 
terminate  existence  ? No ; what  we  call  death  is 
not  an  end  of  life.  It  is  only  an  event  in  life.  Not 
indeed  an  unimportant  event.  It  is  important,  as 
being  the  termination  of  one  stage  of  being,  — the 
end  of  the  first  term  of  our  existence,  — a landing- 
place  an  the  eternal  progress,  — and  the  importance 
of  religion  in  connection  with  the  circumstance  of 
death,  whatever  that  importance  may  be,  depends 
entirely  upon  the  relation  of  religion  to  the  previous 
life. 

If  the  requirements  of  Christianity  have  been  dis- 
regarded through  the  whole  life,  all  religious  forms 
and  rites  and  ministrations  are,  in  the  hour  of  death, 
nothing  more  than  useless  ceremonies,  — or  even 
worse,  as  tending  to  aggravate  the  very  evils  they 
are  designed  to  mitigate.  For  the  officious  and 


THE  BEST  RELIGION  TO  DIE  BY. 


29 


ill-timed  anxiety  of  clergymen  at  the  death-bed 
often  destroys  both  the  peace  of  mind  and  repose 
of  body  which  the  dying  man  otherwise  would 
have. 

Paul  coincides  with  Jesus  in  expressing  the  prac- 
tical character  of  Christianity.  “ Though  I under 
stand  all  mysteries,”  he  says,  “ and  all  knowledge 
and  though  I have  all  faith , so  that  I could  remove 
mountains,  and  have  not  love,  I am  nothing,  it  prof- 
iteth  me  nothing.” 

The  only  criterion  of  moral  or  religious  character 
that  is  at  once  Scriptural  and  reasonable,  is  this, 
from  the  discourse  of  Jesus : “ By  their  fruits  ye 
shall  know  them.” 

To  determine  the  value  of  a tree,  would  you  view 
it  only  when  its  naked  limbs  are  quivering  in  the 
wintry  blast,  and  the  last  withered  leaf  is  just  falling 
to  the  ground  ? Or  would  you  trace  it  through  its 
budding  and  its  blooming,  and  the  fulness  of  its 
foliage,  till  you  reach  the  ripeness  of  its  fruit  ? So 
in  determining  human  character,  — as  far  as  human 
judgment  may  determine,  — we  must  take  in  our 
hands  the  golden  rule  left  to  us  by  Jesus,  and  by 
that  rule  measure  a man’s  deeds,  through  the  whole 
general  tenor  of  his  life ; instead  of  daring,  — for 
it  is  bold  presumption,  — by  the  last  scene  in  the 
last  act  of  this  earthly  drama,  to  pronounce  upon  the 
whole  performance. 

Though  it  might  not,  in  any  given  instance,  be 
conclusive  testimony  as  to  absolute  rectitude  of  pre- 
vious life,  yet  it  evinces  a mind  at  ease,  a desirable 
serenity,  to  be  able  at  the  dying  moment  to  say, 
with  the  lately  deceased  chief  magistrate  of  our 
3 * 


30 


A RELIGION  TO  LIVE  BY, 


country,  H I have  endeavored  to  do  my  duty,  I fear 
nothing,  I am  prepared.” 

“ We  live  in  deeds,  not  years,  — in  thoughts,  not  breaths, 

In  feelings,  not  in  figures  on  a dial ; 

We  should  count  time  by  heart-throbs.  He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best.” 

The  last  expressions  and  acts  of  our  dying  friends, 
it  is  true,  possess  to  us  peculiar  interest  as  associated 
with  the  last  and  tenderest  remembrances  of  those 
we  love,  and  last  words  are  often  treasured  as  pre- 
cious memorials.  They  may  indicate  to  us  the  same 
spirit  that  has  pervaded  and  ruled  the  past  life, — 
they  may  exhibit  the  ruling  passion  strong  in  death. 
But  to  the  stranger  they  can  afford  no  criterion  for 
judging  of  past  character,  and  they  can  afford  no 
index,  more  than  previous  acts  afforded,  of  the  un- 
seen future. 

Let  us  but  endeavor  to  study  the  precepts  of  Jesus 
thoroughly,  and  to  imbibe  the  spirit  of  Jesus  deeply, 
and  to  walk  by  the  example  of  Jesus  faithfully,  and 
it  matters  little  how  or  where  this  earthly  scene 
shall  terminate.  In  an  instant,  in  the  twinkling'  of 
an  eye,  we  may  be  — as  thousands  are  by  the  daily 
accidents  of  life  — hurled  from  the  visible  realities 
of  time  into  the  now  invisible  realities  of  eternity ; 
or,  protracted,  painful,  withering  disease  may  strain 
every  heartstring  to  its  utmost  tension,  before  the 
last  mortal  cord  be  broken ; and  howsoever  it  may 
come,  let  but  the  fainting  vision  of  the  struggling 
spirit  be  cheered  by  the  retrospect  of  a conscientious 
and  generous  activity,  and  death  will  be  welcomed 
by  us  as  a heavenly  escort  to  a higher  sphere,  where 
the  disencumbered  soul  may  discern  more  clearly, 


THE  BEST  RELIGION  TO  DIE  BY. 


31 


expand  more  freely,  and  advance  more  rapidly,  — 
while  hosts  of  friendly  spirits  may  greet  us  with  a 
long,  inspiring  burst  of  sympathetic  joy,  joy  inex- 
pressible and  full  of  glory. 


DISCOURSE  III. 


RELIGION  AND  MORALITY. 

PURE  RELIGION,  AND  UNDEFILED  BEFORE  GOD  AND  THE 
FATHER,  IS  THIS,  TO  VISIT  THE  FATHERLESS  AND  WIDOWS 
IN  THEIR  AFFLICTION,  AND  TO  KEEP  HIMSELF  UNSPOTTED 

from  the  world.  — James  i.  27. 

The  term  Religion  is  one  of  those  terms  which 
are  in  universal,  but  vague  and  uncertain  use.  It 
has  become  a technical,  a professional  term,  and 
yet  it  might  be  supposed,  by  one  unfamiliar  with 
our  language,  that  the  term  had  and  could  have  but 
one  obvious  signification.  Were  the  question  pro- 
pounded to  those  in  daily  employment  of  this  term, 
What  is  Religion  ? thousands  would  find  themselves 
involved  in  unaccountable  mystery,  simply  because 
they  supposed  that  they  had  always  had  a distinct 
and  satisfactory  understanding  of  the  term.  Has  a 
man  found  religion,  or  obtained  religion  ? is  a very 
common  inquiry.  But,  What  is  religion  ? is  a very 
rare  one.  Does  a man  profess  religion  ? is  an  in- 
quiry you  may  frequently  hear  made.  But,  Is  that 
man  a “ religious  man”?  is  a question  seldom  of- 
fered for  reply. 


RELIGION  AND  MORALITY. 


33 


Has  a man  obtained  religion  ? implies  that  it  is 
some  essence  or  substance,  which  is  somehow  to 
come  into  a man’s  possession,  — a kind  of  treasure 
which,  when  once  found,  is  never  to  be  lost,  but  to 
be  preserved  as  a sort  of  talisman  or  charm  around 
the  person.  Does  a man  profess  religion  ? implies, 
that  it  is  a creed  or  system  of  some  sort,  — a doctrine 
or  belief  which  is  to  be  declared  or  professed,  — this 
profession  constituting  one  a possessor  of  religion, 
or  in  some  way  securing  to  him  its  benefits. 

But  both  these  ideas  are  incorrect,  — they  are  es- 
sentially defective ; for  religion  is  not  an  essence 
or  a substance,  which,  like  silver  or  gold,  is  to  be  ob- 
tained and  secured  in  a man’s  possession.  Neither 
is  religion  a doctrine  or  belief  to  be  professed,  and  by 
such  profession  to  secure  some  favors  or  privileges. 
It  is  neither  something  to  be  procured,  nor  is  it  a 
belief  to  be  professed.  Religion  is  a term  expressive 
of  the  quality  of  certain  human  actions,  of  certain 
human  characters, — just  as  purity  or  patience,  gen- 
tleness or  goodness,  describes  the  quality  of  certain 
actions,  or  the  quality  of  certain  characters  in  man. 
Religion  is  a word  descriptive  of  certain  relations 
and  certain  duties  of  man.  In  strict  propriety,  no  one 
possesses  purity,  no  one  possesses  patience,  — that  is, 
he  does  not  find  or  obtain  them  as  he  finds  money  or 
obtains  property ; but  he  may  be  a pure  man,  or  a 
patient  man  ; these  terms  simply  describe  his  mental 
or  moral  qualities.  In  strict  propriety,  no  one  ob- 
tains or  holds  gentleness  or  goodness  as  a possession, 
like  a house  or  tract  of  land  ; but  he  may  be  a gentle- 
man or  a good  man,  these  terms  being  descriptive 
of  his  personal  characteristics. 


34 


RELIGION  AND  MORALITY. 


So  is  religion  a word  applicable  to  certain  relations, 
duties,  actions,  of  a man,  personally  ; and  it  is  not  a 
something  material,  a species  of  property  to  be  ac- 
quired. 

There  is  no  propriety,  therefore,  in  asking  whether 
or  not  a man  has  obtained  religion,  or  whether  a man 
has  professed  religion ; but  there  is  a proper  and  all- 
important  question,  namely,  Is  he  a religious  man  ? 
Are  his  actions  and  his  life  such  as  may  be  de- 
scribed by  the  word  religious  ? For  the  word  relig- 
ious cannot  describe  a man’s  person,  a man’s  body, 
— it  cannot  describe  his  business  or  profession, — 
it  cannot  describe  his  property,  his  houses  or  his 
lands ; it  can  only  describe  his  spirit  and  his  life, 
as  manifested  by  his  actions.  To  say  that  a man  is 
religious,  is  not  to  express  a peculiarity  of  a single 
act  or  series  of  acts  at  a given  time  and  under  pe- 
culiar circumstances,  but  it  is  to  express  the  whole 
character,  the  uniform  tenor,  of  a man’s  life.  He  is 
not  logically,  or  necessarily,  or  strictly  a religious 
man  who  offers  prayers,  who  hears  sermons  and 
reads  Bibles,  who  supports  foreign  missions  and  be- 
longs to  some  society  called  a church.  Religion 
does  not  consist  in  doing  these  things  except  so  far 
as  these  are  portions  of  a whole  life,  a uniform  course 
of  actions  in  conformity  with  these.  A man  may 
most  cordially  and  liberally  support  a mission  in 
India,  and  at  the  same  time  be  supporting  a gam- 
bling-house in  his  own  vicinity.  A man  may  be- 
long to  some  church,  and  at  the  same  time  belong 
to  some  association  whose  direct  design  is  to  de- 
fraud and  take  advantage  of  his  fellow-men.  A 
man  may  hear  sermons  most  patiently,  and  read 


RELIGION  AND  MORALITY. 


35 


the  Bible  most  seriously,  every  Sunday,  and  at  the 
same  time  he  may  read  the  most  immoral  works, 
and  listen  patiently  to  the  most  wicked  plans,  all 
through  the  week.  A man  may  every  morning  by 
his  bedside,  or  every  evening  at  the  prayer-meeting, 
utter  most  fervent  and  hearty  prayers,  while  at  the 
same  time  through  the  day  little  else  than  curses, 
reproaches,  and  abuse  may  be  uttered  by  his  lips. 

Now  such  a man — and  there  are  such  men  — 
may  be  profuse  in  his  professions,  and  ardent  in  con- 
fessing sinfulness ; he  may  be  generous  in  support- 
ing missions,  and  may  be  eloquent  in  prayer : he 
maybe  a faithful  church-goer,  and  a diligent  Bible- 
reader ; he  may  be  called  a devout  man  and  a pro- 
fessor of  religion  ; — but  whatever  he  is,  he  is  very 
far  from  being  a religious  man  in  any  proper  sense, — 
in  any  Christian  sense  he  is  anything  but  a religious 
man.  One  of  the  most  unhappy  distinctions,  that  is, 
one  of  the  most  pernicious  in  its  effects  ever  drawn, 
whether  by  logicians  or  theologians,  is  that  drawn 
between  religion  and  morality.  Religion  seems  to 
be  understood  as  expressing  only  our  relations  and 
duties  toward  God,  and  morality  as  only  expressing 
our  relations  and  duties  toward  man.  The  grand 
defect  in  all  doctrinal  systems  or  revelations  pre- 
ceding Christianity,  and  all  beside  Christianity,  is, 
that  they  undervalue  or  overlook  one  class  of  duties 
in  their  scrupulous  observation  of  another  class. 
They  have  been  devised  with  relation  to  God  only, 
and  not  with  relation  to  man  also.  So  it  has  been 
with  every  Pagan  system  or  form  of  worship ; by 
sacrifices  and  prayers  and  rites  they  have  endeav- 
ored to  conciliate  the  various  deities,  and  so  to  se- 


36 


RELIGION  AND  MORALITY. 


cure  personal  favor  or  exemption  from  some  fancied 
or  real  evil.  The  same  defect  was  characteristic  of 
the  Hebrew  dispensation.  Sacrifices  and  ceremo- 
nies, burdensome  rites  and  external  worship,  were 
the  means  employed  to  win  the  favor  and  avert  the 
anger  of  the  omnipotent,  and,  as  supposed,  offended 
Jehovah.  By  the  early  converts,  of  whom  the  first 
Christians  were  composed,  from  the  various  forms 
of  Paganism,  as  well  as  from  the  superior  and  more 
spiritual  form  of  Judaism,  this  essential  error  was 
engrafted  upon  Christianity,  and  has  been  perpetu- 
ated till  this  hour.  Nothing  is  more  common  among 
the  churches  of  Christian  denominations,  than  to 
hear  religion  exalted  and  eulogized,  as  the  inestima- 
ble grace  of  God,  and  morality  depreciated,  as  only 
the  filthy  rags  of  righteousness  of  man. 

Thus  reverence  for  the  Divine  Being  becomes  all 
in  all,  — beneficence  to  our  fellow-man  is  little,  or 
even  worse  than  nothing ; — as  if  God  were  but  a 
universal  monarch,  whose  happiness  consisted  in 
receiving  confessions  of  humility  from  his  subjects, 
offerings  of  incense  and  songs  of  praise  and  words 
of  adulation,  — all  the  more  acceptable  as  man  may 
humble  himself  by  acts  of  bodily  homage,  and  forget 
his  fellow-man  in  devotion  to  his  Sovereign,  and 
despise  the  world  out  of  reverence  for  its  majestic 
Ruler.  A most  woful  perversion  of  the  whole  spirit 
of  Christianity ! To  remedy  this  defect  of  all  pre- 
vious forms  of  worship  was  a purpose  of  Jesus  the 
Anointed,  the  Divine  Teacher,  — prominent  in  his 
whole  career,  — alike  discernible  in  his  precepts  and 
his  example.  u Peace  on  earth  and  good-will  among 
men,”  are  the  words  which  describe  his  message. 


RELIGION  AND  MORALITY. 


37 


“ He  went  about  doing  good,  rejoicing  with  those  who 
rejoiced,  and  weeping  with  those  who  wept,”  are  the 
words  which  describe  his  life.  To  show  the  futility 
of  sacrifices,  ceremonies,  rites,  and  external  forms, 
— except  so  far  as  these  may  be  made  beneficent 
agents  of  man’s  improvement,  — was  a design  most 
manifest  in  all  his  addresses  to  his  Hebrew  country- 
men. 

This  passage  of  St.  James  is  remarkable,  as  being 
the  only  instance  in  the  Bible  in  which  religion  is 
literally  defined.  The  word  religion  is  never  used 
in  the  Old  Testament,  and  except  in  this  chapter  is 
but  three  times  employed  in  the  New  Testament. 
In  all  of  these  three  instances  it  is  used  by  St.  Paul 
in  its  most  general  sense,  to  signify  the  dispensa- 
tion or  religion,  the  mode  of  worship,  in  which  he 
was  educated ; as  we  say,  the  Hindoo  religion,  the 
Mohammedan  religion,  the  Christian  religion,  not 
alluding  in  detail  to  opinions,  doctrines,  or  rites. 
But  in  this  solitary  instance  is  the  term  religion 
defined  in  its  particular  and  practical  signification. 
St.  James  is  advising  Christians  generally,  and 
naming  certain  practical  tests  of  a true  Christian 
character;  and  having  just  declared  in  reference  to 
the  man  who  seems  to  be  religious,  yet  bridles  not 
his  own  tongue,  as  he  expresses  it, — does  not  speak 
in  charity  and  kindness,  — that  such  a man’s  relig- 
ion is  vain,  that  he  deceives  his  own  heart,  probably 
substituting  some  external  observance  for  the  exer- 
cise of  a fraternal  spirit,  then  he  makes  this  distinct 
announcement  : “ Pure  religion,  and  undefiled  be- 
fore God  and  the  Father,  is  this,  To  visit  the  father- 
less and  the  widow  in  their  affliction,  and  to  keep 
4 


38 


RELIGION  AND  MORALITY. 


himself  unspotted  from  the  world.”  Now  this  un- 
ambiguous description  of  religion,  and  the  only  one 
in  the  Bible,  is  considered  very  defective  if  judged 
by  the  doctrinal  standards  of  our  times.  It  an- 
nounces no  fundamental  doctrines,  not  one  of  the 
articles  of  faith  which  all  church  creeds  declare  to  be 
essential.  It  says  nothing  of  any  irresistible  grace 
to  be  received,  it  mentions  nothing  to  be  professed, 
but  something  to  be  done.  And  that  something, 
moreover,  is  to  be  done  to  our  fellow-man,  the  fa- 
therless and  the  widow  representing  every  other 
human  being  who  may  require  our  aid,  our  sympa- 
thy, consolation,  or  encouragement.  This  active 
beneficence,  with  the  preservation  of  the  individual 
himself  unspotted  from  the  world,  that  is,  unstained 
by  the  vicious  influences  operating  in  society,  is  relig- 
ion according  to  St.  James.  Nothing  is  said  of  our 
direct  relation  to  God,  our  special  duty  to  him  ; but 
the  sacred  writer  places  in  bold  relief  our  duties  toward 
our  fellow-men  and  to  ourselves,  — implying  clearly, 
that  in  discharging  these  duties  in  the  spirit  of  true 
fraternity,  we  are  acting  in  obedience  to  the  require- 
ments of  God  our  Father.  We  are  thus  offering 
him  the  highest  homage ; our  sacrifice  is  that  of  a 
loving  soul,  the  purest  and  noblest  of  all  worship. 
But  this  is  only  morality , say  many  systems  and 
teachers,  — these  are  only  moral  duties,  — these  may 
be  performed  without  religion.  But  admit  that  these 
duties  toward  our  fellow-men  and  toward  ourselves 
may  be  measurably  discharged  without  religion,  the 
converse  of  the  proposition  is  the  one  before  us,  Can 
there  be  a Christian  religion , can  there  be  a relig- 
ious character,  without  the  performance  of  these  du- 


RELIGION  AND  MORALITY. 


39 


ties  ? This  definition  of  St.  James,  says  an  exclu- 
sive critic,  is  correct  so  far,  that  it  implies  religion, 
— it  is  a part  of  religion,  but  not  the  whole.  There 
are  essential  doctrines  not  referred  to.  But  is  it  not 
truly  singular  that  there  should  be  in  the  Scripture 
any  definition  of  religion,  and  that  a most  direct 
and  literal  definition,  and  the  only  one  in  all  Scrip- 
ture, and  that  definition  make  no  allusion  to  any 
one  of  the  dogmas  which  the  confessions  declare  to 
be  essential  to  salvation  ? Of  the  inherent  corruption 
and  total  depravity  of  human  nature, — ecclesiastical 
and  unscriptural  phraseology,  — there  is  nothing  said 
in  James’s  description  of  pure  and  undefiled  religion. 
Of  the  infinite  merits  of  Christ,  — another  church,  but 
not  Scripture  phrase,  — St.  James  says  nothing.  Of 
faith  in  the  blood  of  atonement,  — another  phrase 
of  the  books , but  not  of  the  Bible,  — St.  James  says 
nothing.  For  none  of  these,  nor  any  of  their  kindred 
fundamentals,  but  simply  an  active  and  disinter- 
ested benevolence  toward  our  human  brother,  and 
the  preservation  of  our  own  purity,  — this  is  before 
God  and  the  Father  pure  and  undefiled  religion. 

The  same  tendency  existed  in  the  time  of  St. 
James,  only  in  a greater  degree,  to  exalt  belief  or 
faith,  and  to  depreciate  morality  or  good  works ; and 
he  pointedly  inquires  in  this  same  Epistle,  “ What 
doth  it  profit,  though  a man  say  he  hath  faith,  and 
have  not  works  ? Can  faith  save  him  ? If  a brother  or 
sister  be  naked,  and  destitute  of  daily  food,  and  one  of 
you  say  unto  them,  Depart  in  peace,  be  you  warmed 
and  filled ; notwithstanding  ye  give  them  not  those 
things  which  are  needful  to  the  body ; what  doth  it 
profit  ? Show  me  thy  faith  without  thy  works, 


40 


RELIGION  AND  MORALITY. 


and  I will  show  thee  my  faith  by  my  works 

For  as  the  body  without  the  spirit  is  dead,  so  faith 
without  works  is  dead  also.”  St.  Paul  expresses  in 
strongest  language  the  same  sentiment  when  he  says, 
“ Though  I have  all  faith,  so  that  I could  remove 
mountains,  and  have  not  charity,  I am  nothing.”  Pe- 
ruse carefully  all  that  sermon  by  Jesus,  on  the  mount, 
— the  only  one  of  his  recorded,  — study  every  sen- 
tence of  the  Lord’s  prayer,  the  only  form  which  Jesus 
bequeathed  to  us,  and  you  will  not  find  even  an  allu- 
sion to  one  of  the  dogmas  concerning  the  divine  na- 
ture or  human  nature  of  the  Messiah,  which  church 
systems  now  proclaim  as  essential  to  the  faith  of 
every  human  being  who  would  be  saved  from  severe 
judgment  and  ceaseless  suffering  beyond  the  grave. 
What  then  ! were  all,  Jesus  and  his  disciples,  teach- 
ers of  morality  ? Yes,  all ; to  every  system-framer  I 
give  an  emphatic  and  affirmative  reply,  Yes,  Jesus 
and  his  followers  were  all  teachers  of  morality,  you 
being  judge.  To  live  a righteous,  sober,  and  godly 
life,  was  the  sum  and  substance  of  all  their  teach- 
ings, the  chief  end  of  all  their  efforts ; and  this  they 
taught  by  their  words  and  their  deeds,  their  lives 
and  their  deaths.  So  distinctly  and  emphatically  is 
this  grand  design  declared,  that  every  interpretation 
of  Scripture  incompatible  with  this  must  be  defec- 
tive. Every  obscure  passage,  every  doubtful  word, 
all  figurative  language,  must  be  construed  to  har- 
monize with  this  great  and  manifest  design,  the 
purity  and  elevation,  the  present  and  immortal  prog- 
ress, of  man’s  spiritual  nature.  This  is  Christian 
Morality  and  this  is  Christian  Religion.  In  exact 
harmony  with  this  is  that  explicit  saying  of  Jesus, 


RELIGION  AND  MORALITY. 


41 


“ If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine  whether  it  be  of  God.”  Reversing  the  com- 
mon order  of  ideas,  he  places  action  before  knowl- 
edge, practice  before  principle,  doing  before  doctrine. 
This  he  means,  — that  there  is  in  existence  some 
principle  of  duty,  so  general,  so  universal,  that  strict 
adherence  to  that  will  afford  to  any  man  a safe  and 
conclusive  practical  test  of  all  abstract  truth,  all  ab- 
struse speculative  doctrine.  Now  what  principle  of 
action  is  there  so  natural,  so  rational,  that  may  be 
so  generally,  so  invariably  recognized,  as  this  by 
which  St.  James  defines  “ pure  and  undefiled  relig- 
ion before  God,  even  the  Father,”  — namely,  to  dis- 
charge the  duties  of  benevolence  to  our  fellow-men , 
and  to  resist  every  temptation  to  disobey  our  own 
enlightened  moral  sense  ? Jesus  affords  the  corre- 
sponding rule  in  his  own  language,  which  furnishes 
the  same  practical  test  of  the  value  of  doctrine,  and 
is  recognized  as  the  Golden  Rule , — “ As  ye  would 
that  others  should  do  unto  you,  do  ye  even  so  unto 
them.”  Every  doctrine,  every  interpretation  of  rev- 
elation, at  variance  with  the  practice  of  this  un- 
equivocal rule,  it  is  safe  to  reject,  as  unsound  and 
untrue. 

St.  John,  the  friend  of  Jesus,  the  beloved  disciple, 
expresses  the  same  practical  identity  of  virtue  and 
piety,  religion  and  morality,  in  terms  so  forcible  as 
to  startle  us  by  their  positiveness  and  abruptness : 
“ If  any  man  say  I love  God , and  hateth  his  brother , 
he  is  a liar ; for  he  that  loveth  not  his  brother,  whom 
he  hath  seen,  how  can  he  love  God  whom  he  hath 
not  seen.”  In  other  words,  how  can  we  discharge 
our  duty  to  God,  but  by  the  discharge  of  our  duty 
4 * 


42 


RELIGION  AND  MORALITY. 


to  man  ? How  can  there  be  religion  without  mo- 
rality ? How  can  we  love  God  but  by  loving  God’s 
creature,  man  ? How  can  we  cherish,  how  can  we 
even  know,  the  sentiment  of  love,  but  through  par- 
ents and  friends,  whom  we  have  seen,  and  towards 
whom  our  affections  first  open  and  expand,  and 
thence  by  gratitude  extend  to  God,  whom  we  have 
not  seen , but  who  is  the  author  of  these  precious 
gifts  ? By  God’s  own  appointment,  the  law  of  our 
spiritual  nature,  our  love  is  first  awakened  and 
elicited  by  man,  and  passes  through  man  to  God, 
through  the  seen  to  the  unseen,  through  the  visible 
creature  to  the  invisible  Creator,  through  the  mortal 
child  to  the  Immortal  Father.  How  simple  and 
how  sublime,  how  comprehensive  and  comprehen- 
sible, the  principles,  the  doctrines,  of  Jesus  and  his 
Apostles,  compared  with  the  unintelligible  and  un- 
satisfactory statements  of  the  systems,  articles,  and 
confessions  of  ecclesiastical  councils ! How  different 
this  Scriptural  description  of  pure  religion  and  unde- 
filed, from  those  alleged  essential  doctrines  concerning 
church  authority  and  church  forms,  — theories  of  the 
divine  nature,  and  theories  of  human  nature,  — theo- 
ries of  the  nature  of  Jesus,  and  theories  of  the  death 
of  Jesus,  — certain  professions  of  belief  and  certain 
modes  of  baptism  ! How  these  dwindle  into  insig- 
nificance before  the  simple,  sublime,  heavenly,  and 
universal  element  and  principle  of  love,  — love  of  the 
human,  and  love  of  the  divine,  — at  once  th q principle 
and  proof  the  fountain  and  the  stream,  the  begin- 
ning and  the  end,  — without  which  all  faith  is  vain, 
by  which  every  man  may  know  his  character,  may 
test  his  religion,  may  prove  his  doctrine ! 


RELIGION  AND  MORALITY. 


43 


There  is  no  more  deplorable  characteristic  of  much 
of  the  preaching  of  Christendom  than  this  which  en- 
tirely separates  religion  from  morality.  It  has  been, 
and  still  is,  a fruitful  source  of  particular  evils  to  in- 
dividuals and  churches,  as  well  as  general  evil  to  the 
cause  of  Christianity. 

In  the  long  catalogue  of  Sabbath  complainings, 
none  is  more  prominent  than  that  referring  to  the 
absence  of  a consistent,  virtuous  life  on  the  part  of 
those  who,  in  the  common  phrase,  11  profess  religion.” 
What  is  it  at  which  the  incredulous  and  scoffing  so 
scornfully  point,  as  their  objection  to  Christianity, 
their  objection  to  Religion  ? Is  it  not  the  want  of 
pure  principle  and  upright  action  during  the  six-day 
business  life  of  those  who  are  most  patient,  punctil- 
ious, and  devout  on  Sundays  ? And  yet  what  can 
religious  teachers  expect,  but  that  hearers  will  be 
true  to  their  Sabbath  instructions,  by  which  they  are 
informed  that  a very  religious  man  may  be  very  far 
from  being  a moral  man,  by  which  they  learn  that  a 
strict  morality  is  not  the  invariable  attendant  and 
only  testimony  of  true  piety,  — that  indeed  a “ man’s 
righteousness ,”  a man’s  good  works , are  rather  dan- 
gerous, and  to  be  deprecated,  as  tending  to  lead  him 
to  attach  importance  to  them  ? So  long  as  religious 
teachers  continue  to  reproach  men  for  valuing  per- 
sonal righteousness,  and  apply  to  good  works,  to 
virtuous  acts,  to  daily  morality,  epithets  so  gross  and 
offensive  as  “ filthy  rags,”  “ worthless  or  worse  than 
worthless,”  they  will  continue  to  complain  of  the 
inconsistencies  of  their  people,  who  profess  religion 
and  practise  religion  as  they  are  taught,  but  who  do 
not  afford  to  society  the  only  evidence  of  religion 


44 


RELIGION  AND  MORALITY. 


which  society  will  accept ; that  is,  a pure  morality,  a 
daily  life  of  progressive  virtue. 

Men  whom  churches  call  pious  or  religious  may 
be  satisfied  with  certain  feelings  and  Sabbath  exer- 
cises as  the  fruits  of  piety,  but  society  will  know 
nothing  of  such  fruits,  and  reasonable,  intelligent, 
virtuous  men,  who  make  no  professions  of  remarka- 
ble experiences,  can  never  be  brought  to  credit  the 
soundness  of  any  religion  which  does  not  prove  it- 
self by  unquestionable  morality.  “ Men  do  not 
gather  grapes  from  thorns,  nor  figs  from  thistles,” 
Jesus  teaches;  and  all  men  acknowledge  the  just- 
ness of  the  rule,  “ By  their  fruits  ye  shall  know 
them.”  Professed  experiences  of  grace  will  never 
be  accepted  as  substitutes  for  acts  of  goodness,  by 
the  thoughtful,  who  judge  of  Christians  from  their 
conduct.  Men  of  irreproachable  virtue,  who  will  not 
subscribe  confessions,  and  who  are  often  styled,  re- 
proachfully, u men  of  the  world,”  will  never  admit 
the  piety  which  can  only  declare  itself  by  a mysti- 
cal faith,  instead  of  positive  good  works;  visitations 
of  grace,  instead  of  an  excellent  moral  character; 
waters  of  baptism  administered  in  the  church,  in- 
stead of  honest  dealings  in  the  field,  the  storehouse, 
and  the  street ; acknowledgments  of  the  truth  of  the 
Bible,  instead  of  constant  regard  for  truth  in  men’s 
own  words ; tears  streaming  from  men’s  eyes  at  the 
sufferings  pictured  on  Calvary,  instead  of  streams  of 
human  kindness  flowing  constantly  from  charitable 
hearts. 

Missionaries  to  foreign  lands  will  still  encounter 
great  obstacles,  and  meet  with  small  success,  so  long 
as  the  actions  of  those  who  bear  the  name  of  Chris- 


RELIGION  AND  MORALITY. 


45 


tian  preach  louder  than  their  words.  The  Heathen, 
Mohammedan,  or  Hebrew  sees  the  beam  in  the 
Christian’s  eye,  as  easily  as  he  perceives  the  mote 
that  is  in  his  own  eye.  They  will  not  plant  the  Chris- 
tian’s tree  in  their  garden  till  they  find  it  productive 
of  better  fruit  than  their  own  tree.  You  cannot 
allure  the  Heathen  to  Christianity  by  promise  of  a 
far  future  heaven,  — for  his  own  religion  offers  him 
the  joys  of  a heaven  as  inviting  to  his  eye  as  any 
that  the  Christian  can  describe.  You  cannot  intim- 
idate him  by  terrors  of  a far  future  hell,  so  long  as 
he  sees  by  their  conduct  that  the  dread  of  that  hell 
produces  so  little  good  effect  upon  Christians  them- 
selves. How  truly  we  may  mourn,  and  how  earnest- 
ly strive  to  remedy,  the  sad  perversion  of  Christian 
truth ! The  very  mission  of  Jesus,  the  very  design 
and  proper  tendency  of  Christianity,  in  contradistinc- 
tion from  all  systems  and  superstitions,  is  to  identify 
pure  morality  with  true  religion,  — to  place  duty  to 
man  on  the  same  platform  with  duty  to  God.  Chris- 
tianity teaches  us  not  to  crucify  nature  and  despise 
the  world,  but  to  develop  nature  and  use  the  world  ; 
not  to  honor  God  by  dishonoring  his  works,  but  to 
employ  his  works  as  agents  to  his  honor ; not  to  en- 
hance the  splendor  of  the  divine  by  despising  the 
weakness  of  the  human,  but  to  elevate  the  human 
towards  the  divine;  not  to  worship  the  Almighty 
with  a servile  fear,  but  to  draw  man  the  subject 
nearer  to  God  the  Sovereign,  to  bring  man  the  child 
into  a closer  intimacy  with  God  the  Father,  — “ God 
was  in  Christ,  reconciling  the  world  unto  himself”; 
not  merely  to  escape  the  malignity  of  the  Devil  in  a 
distant  world,  but  first  to  exclude  by  righteousness 


46 


RELIGION  AND  MORALITY. 


the  accusing  devil  of  guilt,  which  daily  seeks  a har- 
bor in  our  own  bosoms ; not  to  be  saved  only  from 
the  flames  and  torments  of  hell  in  the  unseen  division 
of  human  life,  but  to  be  saved  first  from  the  hell  of 
fear  and  suffering  which  sin  and  outraged  con- 
science always  kindle  in  a guilty  heart;  not  to  win  a 
dreamy  rest  in  sensuous  happiness  in  the  yet  unseen 
heaven,  but  by  a patient,  generous,  and  hopeful  activ- 
ity to  keep  our  spirits  continually  in  a heaven  of 
purity  and  peace,  and  joy  and  hope,  like  an  exhaust- 
less fountain,  upward  springing  towards  an  everlast- 
ing life.  For  so  much  and  so  far  as  it  will  exist,  the 
hell  of  that  life  will  grow  out  of  the  hell  which  begins 
in  this  life,  and  the  heaven  of  this  life  will  grow  up 
into  the  heaven  of  that  now  unseen  part  of  the  eternal 
life  which  is  the  inalienable  heritage  of  every  soul. 


DISCOURSE  IV. 


SPIRITS  IN  THE  CHURCH. 

GOD  HATH  NOT  GIVEN  US  THE  SPIRIT  OT?  FEAR,  BUT  OF 
POWER,  AND  OF  LOVE,  AND  OF  A SOUND  MIND.  — 2 Tim- 
othy i.  7. 

These  lucid  and  significant  words  of  Paul  may 
justly  be  employed,  not  only  by  the  Liberal  Christians 
of  the  times,  as  descriptive  of  their  own  condition, 
but  also  as  describing  a characteristic  of  this  coun- 
try and  this  generation.  It  is  true  that  much  of  the 
religion  existing  around  us  is  founded  on  the  senti- 
ment of  fear.  It  is  not  gratitude,  not  reverence,  not 
the  feeling  of  dependence  expressing  itself  in  wor- 
ship. It  is  apprehension,  or  dread  of  some  supposed 
or  possible  evil,  which  is  to  be  deprecated,  and  if 
possible  averted. 

This  remark  is  not  intended  as  an  assertion  that 
most  of  the  external  observances  of  religion  are 
made  under  the  immediate  influence  of  fear.  This 
would  imply  more  direct  reflection  than  is  usually 
given  to  each  personal  act.  But  on  a close  analysis 
it  will  be  ascertained,  that  the  original  motive  of 


48 


SPIRITS  IN  THE  CHURCH. 


many,  if  not  most  persons,  in  acts  which  are  called 
religious,  is  an  apprehension  of  some  ultimate  per- 
sonal evil  to  themselves.  Yet  it  is  certain  that, 
among  nominal  Christians  generally,  the  spirit  of 
fear  is  not  predominant,  whether  as  to  the  future  of 
what  is  called  time^  or  the  future  of  what  is  called 
eternity.  Follow  men  out  into  their  various  voca- 
tions, into  the  business  of  all  professions,  into  the 
daily  and  constant  occurrences  of  domestic  life,  and 
ascertain  if  possible  how  much  the  element  of  fear 
enters  into  their  immediate  motives  or  feelings, 
prompting  them  to  action  or  restraining  them  from 
action,  impelling  them  to  one  course  or  restraining 
them  from  another  course.  You  will  probably  find 
that  fear  is  the  very  lowest  in  the  scale  of  consider- 
ations by  which  they  are  influenced.  Fear  neither 
of  God,  of  Satan,  of  hell,  of  suffering,  or  punish- 
ment of  any  kind,  temporal  or  eternal,  is  found  to  be 
a powerful,  ever-present  motive,  impelling  to  or  de- 
terring men  from  action.  In  the  study  of  the  stu- 
dent, in  the  office  of  the  lawyer,  in  the  counting-room 
or  warehouse  of  the  merchant,  in  the  workshop  of 
the  artisan,  in  the  store,  in  the  market,  or  on  the 
street,  where  is  the  man  who  pauses  over  every  act, 
and  every  transaction,  and  asks  himself,  What 
evil  may  this  possibly  bring  upon  me,  in  a future 
existence  after  death  ? Where  is  the  man  who  at 
every  act  pauses  and  puts  the  question  to  himself, 
What  evil  may  this  possibly  bring  upon  me  twenty, 
ten,  or  five  years  after  this,  here  in  the  present  life  ? 
Can  you  find  one  such  man  ? It  will  scarcely  be 
deemed  presumptuous  to  allege,  that  among  the 
three-and-twenty  millions  of  this  nation  there  is  no 


SPIRITS  IN  THE  CHURCH. 


49 


such  man.  No,  — the  spirit  of  fear , whether  as  to 
temporal  or  eternal  things,  is  not  the  spirit  of  our 
people.  It  is  not  the  characteristic  of  our  age.  In 
this  respect  some  old  things  have  passed  away,  even 
if  all  things  have  not  become  new.  It  is  more  than 
probable,  that,  with  a respectable  portion  of  the  relig- 
ious world,  the  spirit  of  fear  is  predominant  during 
the  worship  hours  of  the  first  day  of  every  week.  But 
among  those  who  fear  the  most,  even  one  day  in 
seven,  the  pulpit  presents  Christianity  as  a scheme 
of  redemption , which  serves  somewhat  as  an  anodyne 
to  soothe  their  spirits,  and  gently  and  speedily  to 
dissipate  their  momentary  apprehensions.  Then 
every  Monday  morning,  most,  if  not  all,  enter  upon 
the  routine  of  ordinary  business,  with  hearts  almost 
free  from  every  shadow  of  fear  which  annoyed  them 
for  an  hour  on  the  previous  day.  Why  is  this 
so  ? Perhaps  it  is  because  of  the  increase  and 
prevalence  of  a spirit  of  power,  of  love,  and  of  a 
sound  mind. 

In  the  course  of  human  progress,  man  has  ac- 
quired a larger  knowledge  of  his  own  power,  and 
has  a deeper  confidence  in  his  own  capacities.  The 
discoveries  in  science  by  the  few  have  developed  the 
faculties  of  the  many,  and  man  now  finds  revealed 
what  was  always  true,  though  unperceived,  — the 
great  law  of  adaptation  in  the  universe,  and  the 
natural  tendency  of  all  things  to  good.  Men  now 
perceive,  with  more  or  less  distinctness,  that  all  which 
is  called  evil , is  not  inherent  in  things,  — is  not  the 
natural  order  of  things,  but  is  the  result  of  restrain- 
ing, perverting,  or  in  some  manner  departing  from 
the  divine  order  of  nature.  Even  the  proudest 
5 


50 


SPIRITS  IN  THE  CHURCH. 


city  of  Greece  in  her  most  palmy  days,  with  all  her  art, 
philosophy,  and  elegant  culture,  referred  everything 
to  gods,  and  found  gods  for  everything.  When 
overtaken  by  calamities,  in  the  spirit  of  fear  they 
erected  an  altar  to  the  “ Unknown  God.”  They 
seemed  to  regard  each  particular  evil  as  the  visita- 
tion of  some  one  of  many  conflicting  deities ; and 
lest  the  author  of  some  special  visitation  should  not 
be  numbered  in  their  catalogue  of  known  divini- 
ties, the  propitiatory  altar  to  the  unknown  deity  was 
supposed  to  meet  the  exigency,  and  avert  the  divine 
displeasure.  God  is  not  now  believed  in  as  a local, 
national  God,  arbitrarily  blessing  one  man  or  one 
race,  and  arbitrarily  cursing  another  man  or  another 
race.  The  Deity  is  now  worshipped  as  the  sustain- 
ing power  and  life  of  the  universe,  leaving  man  free 
to  bring  joy  or  sorrow  to  himself  by  improvement 
or  misimprovement  of  his  powers,  yet  in  boundless 
wisdom  directing  all  things  toward  some  grander 
destiny  than  any  now  within  our  actual  comprehen- 
sion. Human  knowledge  is  both  more  profound  and 
comprehensive  now.  Probably  better  than  ever  be- 
fore are  perceived  the  true  relations  of  things,  ani- 
mate and  inanimate,  spiritual  and  material.  The 
practical  application  of  this  knowledge  to  human 
wants  and  comforts  indicates  clearly  the  control 
which  man,  or  mind,  may  have  over  the  material  or 
visible  elements  of  nature.  Man  understands  better 
his  just  pre-eminence  in  the  order  of  things,  and  the 
spirit  of  love  supersedes  the  spirit  of  fear,  the  spirit 
of  power  supplants  the  spirit  of  superstitious  servil- 
ity. This  spirit  of  power  and  spirit  of  Jove  are  now 
the  spirits  in  the  Church. 


SPIRITS  IN  THE  CHURCH. 


51 


Why  then,  do  you  inquire,  does  so  much  of  the 
external  worship  or  religion  of  the  times  find  its 
support  in  the  sentiment  of  fear  ? This  Sunday 
fear  is  only  the  homage  rendered  to  the  images  set 
up  by  the  instruction  of  early  years,  before  we  enter 
into  the  commotion  of  life  around  us  now,  which 
inculcates  and  enforces  self-reliance,  and  inspires 
with  the  spirit  of  power.  The  Church,  with  its  mix- 
ture of  error  and  of  truth,  is  associated  with  the 
purest  period  of  most  men’s  being,  — the  period  when 
with  unquestioning  trust  they  receive  the  tenets  of 
a mother’s  faith,  confirmed  by  first  instructions  from 
the  revered  lips  of  teachers  and  of  preachers.  The 
impressions  thus  made  upon  the  plastic  mind  are 
never  easily  effaced.  But  the  man  has  developed, 
while  the  Church  has  ceased  development.  The 
man  makes  progress,  while  the  Church  regards  prog- 
ress in  theology  as  dangerous,  if  not  impossible. 
The  venerable  institution  still  remains,  and  by  force 
of  habit  the  footsteps  of  the  early  worshipper  are 
directed  towards  the  altar  venerated  in  his  youth. 
Though  it  has  lost  its  power  to  instruct  him,  (I 
speak  of  the  Church  in  its  popular  or  sectarian  sense,) 
its  services  still  somewhat  soothe  and  solace,  while 
they  touch  tenderly  some  memory  of  his  earliest, 
his  home  affections. 

The  Protestant  churches  of  this  day  make  a sim- 
ilar mistake  to  that  under  which  Rome  has  labored 
for  fourteen  hundred  years;  namely,  the  presump- 
tion, that  all  truth  has  been  discovered;  that  religion 
is  and  has  been  fully  understood  in  all  its  relations, 
and  that  the  Church,  as  its  organ,  is  infallible. 
More  than  two  centuries  ago,  when  at  Leyden  some 


52 


SPIRITS  IN  THE  CHURCH. 


of  our  forefathers  were  about  to  embark  and  brave 
the  perils  of  the  sea,  that  in  this  Western  wilder- 
ness they  might  find  “ freedom  to  worship  God,” 
John  Robinson,  who  was  their  devout  and  sagacious 
pastor,  gave  them,  as  part  of  his  farewell  address, 
this  solemn  charge.  Said  he  : “I  charge  you  before 
God,  that  if  God  reveal  anything  to  you  by  any 
other  instrument  of  his,  be  as  ready  to  receive  it  as 
ever  you  were  to  receive  any  truth  by  my  ministry, 
for  I am  verily  persuaded  God  hath  more  truth  yet 
to  break  forth  from  his  holy  word.  For  my  part,  I 
cannot  sufficiently  bewail  the  condition  of  the  Re- 
formed churches,  which  are  come  to  a period  in  relig- 
ion, and  will  go  at  present  no  farther  than  the  instru- 
ments of  their  reformation.  The  Lutherans  cannot 
be  drawn  to  go  beyond  what  Luther  saw,  — what- 
ever part  of  his  will  God  revealed  to  Calvin,  they 
will  die  rather  than  embrace  it;  and  the  Calvinists, 
you  see,  stick  fast  by  that  great  man  of  God,  who 
yet  saw  not  all  things.  This  is  a misery  much  to 
be  lamented,  for  though  they  were  burning  and  shin- 
ing lights  in  their  times , yet  they  penetrated  not 
the  whole  counsel  of  God,  but,  were  they  now  living, 
would  be  as  willing  to  embrace  further  light  as  that 
which  they  at  first  received.  I beseech  you  remem- 
ber that  it  is  an  article  of  your  church  covenant, 
that  you  be  ready  to  receive  whatever  truth  shall 
be  made  known  to  you  from  the  written  word  of 
God” 

But  this  sensible  charge  of  a far-seeing  mind  has 
long  since  been  forgotten  by  many  of  the  descend- 
ants of  those  who  heard  it.  They  have  fallen  into 
the  error  of  the  early  Calvinists  and  Lutherans,  who, 


SPIRITS  IN  THE  CHURCH. 


53 


even  in  the  lifetime  of  their  leaders,  seriously  quar- 
relled ; and  what  Robinson  said  of  them  may  be 
truly  said  of  the  existing  churches  of  Protestantism, 
— they  have  come  to  a period  in  religion,  and  will 
go  no  farther  than  the  limits  prescribed  by  confes- 
sions made  at  least  three  centuries  since. 

No  profound  reflection  is  needed  to  account  for 
the  comparatively  small  influence  which  the  church- 
es now  exert  upon  the  principles  and  conduct  of  the 
great  mass  of  men,  both  within  them  and  without. 
The  whole  secret  is,  the  churches  and  the  times  are 
not  in  harmony.  The  churches  are  standing  still, 
while  the  world  around  them  is  in  motion.  The 
world  of  mind,  matter,  reason,  nature,  is  agitated, — 
has  disclosed  and  is  disclosing  God  and  man,  the 
life  within  and  the  life  without,  in  new  relations  and 
new  forms.  The  church  is  unpractical  and  unpro- 
gressive, the  times  are  testing  all  things  by  the  stand- 
ard of  utility,  and  compelling  all  things  to  advance 
with  them,  or  to  go  back  and  disappear  entirely. 
The  old  body  which  has  been  inhabited  by  the  spirit 
of  fear,  though  it  still  remains,  is  outwardly  respect- 
ed and  endured,  — not  even  from  remembrance  of  its 
past  services,  but  only  because  of  its  age  and  its 
infirmities.  All  observing  and  reflecting  minds  per- 
ceive, that  if  a church  would  perpetuate  itself,  if 
there  be  a church  at  all,  it  must  be  a vigorous  and 
healthful  body,  inhabited  by  a spirit  of  power,  of 
love,  and  a sound  progressive  mind.  When  a church 
decays  and  dies,  its  cold  remains,  like  other  dead 
bodies,  should  be  decently  interred,  and  not  kept  to 
endanger  the  health  and  progress  of  the  living.  If 
the  burial  cost  some  tears,  let  them  be  shed,  and  let 
5* 


54 


SPIRITS  IN  THE  CHURCH. 


the  mourners  turn  again  with  energy  to  the  serious 
work  of  life. 

Of  those  who  from  force  of  habit  most  regularly  at- 
tend the  Sunday  ministrations,  how  many  will  frankly 
tell  you,  that  Sunday  is  the  saddest  and  most  unprof- 
itable day  of  the  seven ! After  the  driving  business 
and  harassing  cares  of  the  week,  they  seek,  and  they 
all  need,  some  spiritual  ministrations.  But  they 
come  away  from  the  services  of  the  church,  with  as- 
pirations suppressed,  rather  than  increased ; with  ar- 
dor dampened,  rather  than  hope  kindled ; with  per- 
plexities doubled,  rather  than  burdens  lightened ; with 
minds  confused,  rather  than  doubts  dissipated.  Not 
a bright  ray  has  been  thrown  upon  the  dark  coloring 
of  life,  and,  wearied  with  the  dulness  of  the  time,  they 
rejoice  at  the  approach  of  Monday  morning,  to  plunge 
again  into  the  whirl  of  their  pursuits,  and  forget  the 
temporary  shadows  which  the  gloomy  picturings  of 
the  pulpit  had  thrown  around  them. 

The  fall  and  curse  of  the  whole  unborn  world  of 
man,  — original  sin,  — the  plan  of  salvation  by  vica- 
rious atonement,  — the  gracious  gift  of  faith  through 
which  some  are  to  be  profited  by  that  atonement,  — 
the  unutterable  miseries  of  the  eternally  lost, — four 
fifths  of  human  kind  in  Pagan  darkness,  perishing 
everlastingly  for  lack  of  knowledge,  — these  are  the 
same  old  strings  which  have  been  struck  ever  since 
the  first  dissensions  of  Lutherans  and  Calvinists, 
and  they  produce  as  dismal  and  discordant  music 
to-day,  as  they  did  when  John  Robinson  bewailed 
the  condition  of  the  Reformed  churches. 

There  is  as  much  need  of  reform  and  revival  now, 
as  when  Luther  blew  that  “ blast  from  the  iron 


SPIRITS  IN  THE  CHURCH. 


55 


trumpet  of  his  mother  tongue,  which  shook  Europe, 
from  Rome  to  the  Orkneys.”  Consider  the  dis- 
putes which  now  convulse  the  churches,  — whether 
one  minister  or  another  is  in  the  true  succession,  — 
whether  the  Apostolic  line  came  down  through  the 
Church  of  Rome,  or  down  by  another  way  outside 
of  the  Papal  realm,  — whether  baptism  is  regenera- 
tion, or  only  typical  of  regeneration,  — whether  a 
handful  of  water  in  the  font  is  sufficient,  or  whether 
immersion  is  essential,  — whether  certain  versions 
of  the  Psalms,  or  certain  hymns,  should  be  sung  in 
public  worship.  Such  as  these  are  the  topics  of 
discussion  in  this  practical,  inquiring,  thinking  nine- 
teenth century, — varied  with  now  and  then  a groan 
or  a tear  over  the  millions  of  “ perishing  souls  who 
have  no  interest  in  the  blood  of  Christ.”  Without 
any  protest,  and  as  certainly  with  but  little  profit, 
hundreds  sit  each  Sunday  and  listen  to  these  insipid 
and  interminable  controversies.  With  like  indiffer- 
ence, they  listen  to  denunciations,  threatenings,  and 
lamentations  over  a graceless,  God-forsaken,  mam- 
mon-loving world,  not  included  in  the  pale  of  the 
divinely  constituted  Church,  which  pulpit  authori- 
ties declare  to  be  the  sole  agent  of  eternal  salvation. 

As  a people,  we  may  truly  say  of  ourselves,  as 
did  St.  Paul  of  the  early  Christians  who  were  re- 
deemed from  servile  attachment  to  Hebrew,  Greek, 
and  Roman  ritualism,  li  God  has  given  us,  not  the 
spirit  of  fear,  but  of  power,  of  love,  and  of  a sound 
mind.”  With  all  the  materialism  of  the  times,  with 
all  the  money-loving  characteristics  of  the  acting 
generation,  there  has  never  before  been  exhibited  so 
much  of  the  power  of  a spirit  of  love. 


56 


SPIRITS  IN  THE  CHURCH. 


The  thousands  who  on  Sunday  listen  with  appar- 
ent patience  to  the  clergy  who  deliberately  divide 
them  off  into  saints  and  sinners,  friends  and  enemies 
of  God,  children  of  grace  and  children  of  wrath,  — 
these  same  thousands,  when  they  pass  without  the 
portals  of  the  church,  no  longer  recognize  the  author- 
ity of  their  pulpit  judges.  They  grasp  each  others’ 
hands  as  cordially,  transact  business  with  each  other 
as  freely,  co-operate  in  benevolence  as  frankly,  inter- 
change the  courtesies  of  domestic  life  as  readily,  and 
devise  and  execute  plans  for  the  general  prosperity 
with  as  much  harmony  and  mutual  enjoyment,  as  if 
they  all  repeated  the  same  Shibboleth,  — as  if  all 
were  alike  saints  and  children  of  grace,  — as  if  all 
were  alike  the  true  sheep  of  the  true  Shepherd,  des- 
tined to  places  on  the  right  hand  of  the  Judge.  The 
actual  visible  advancement  which  has  been  made  in 
developing  mind  and  matter,  restraining  influences 
which  degrade,  and  increasing  influences  which  ele- 
vate, has  awakened  in  the  world’s  heart  a conscious- 
ness of  power.  It  has  made  man  to  feel  that  he  is 
the  rational  creature  and  moral  agent  of  God,  and 
not  a corrupt  and  helpless  thing,  tossed  to  and  fro 
between  an  angry  Deity  and  an  angry  Devil,  as  one 
or  the  other  may  chance  to  gain  the  mastery  in  a 
contest,  continued  ever  since  Satan,  as  Milton  de- 
scribes, “ raised  impious  war  in  heaven,”  and  was 

“ Hurled  headlong,  flaming  from  the  ethereal  sky, 

With  hideous  ruin  and  combustion,  down 
To  bottomless  perdition,  there  to  dwell 
In  adamantine  chains  and  penal  fire.” 

The  immeasurable  influence  of  a free  press,  famil- 
iarizing all  with  the  history  and  condition  of  the 


SPIRITS  IN  THE  CHURCH. 


57 


races  and  nations  of  the  earth,  discovers  to  all  ob- 
servers, that  whether  one  is  a saint  or  a sinner,  a 
child  of  the  church  or  a child  of  the  world,  depends 
not  so  much  upon  special  providences,  supernatural 
visitations,  and  gifts  of  grace,  as  upon  the  social 
agencies  which  surround  and  seize  upon  the  young 
mind  and  body,  training  them  up  in  the  way  they 
should  go,  or  in  the  way  they  should  not. 

In  catechisms,  books,  sermons,  and  Sunday  pray- 
ers, the  dogmas  of  original  sin  and  total  depravity 
of  nature  may  remain  — and  precious  as  they  are 
to  those  who  retain  them,  they  are  only  kept  there 
like  the  gold,  silver,  gems,  and  jewels  which  sur- 
round the  relics  and  bones  of  departed  saints  in  the 
convents  and  cathedrals  of  the  Church  of  Rome  — 
only  to  be  looked  at,  and  believed  in,  but  not  to  go 
forth  with  men,  in  the  spirit  of  power,  to  assist  and 
bless  them  in  the  practical  affairs  of  life.  The  fact 
of  the  existence  of  these  doctrines,  even  in  the  old 
creeds  and  the  common  sermons,  is  not  wholly 
harmless.  They  greatly  retard,  but  they  cannot 
stop,  the  wheels  of  progress.  The  actual  experience 
of  this  energetic  day,  the  social  improvements  and 
common  interests  of  the  enlightened  world,  have 
virtually  destroyed  the  power  and  deadened  the  spirit 
of  these  fundamental  doctrines,  framed  by  speculat- 
ing and  contending  human  councils,  in  an  almost 
semi-barbarous  age. 

In  alleging  that  man  is  now,  more  than  ever  be- 
fore, conscious  of  his  real  power,  — that,  as  a moral 
agent,  man  controls  his  own  destiny,  — I do  not  in- 
tend to  allege  that  man  finds  himself  omnipotent. 
Great  as  is  his  power,  the  resistless  forces  of  destruc- 


58 


SPIRITS  IN  THE  CHURCH. 


tive  elements,  which  as  yet  he  has  been  unable  to  sub- 
due, remind  him  of  the  limits  of  his  present  attain- 
ments, of  his  dependence  upon  a power  above  him- 
self, while  at  the  same  time  it  stimulates  him  to 
more  ceaseless  activity  in  extending  the  boundaries 
of  his  knowledge,  in  enlarging  and  confirming  his 
dominion  over  nature.  Man  lives  and  walks  amid 
innumerable  mysteries,  but  at  every  step  some- 
thing before  hidden  is  revealed  to  his  observing  eye, 
encouraging  his  efforts  and  animating  his  hopes. 
The  contest  between  love  and  hatred,  truth  and 
error,  is  not  yet  ended.  With  all  the  instrumental- 
ities of  benevolence,  all  the  monuments  of  philan- 
thropy, and  all  the  combined  and  individual  efforts 
for  the  redemption  of  the  world  from  sin  and  wrong, 
there  is  still  much  ignorance,  selfishness,  and  sad 
indifference  to  human  happiness  and  human  dig- 
nity, both  in  the  Church  and  without  the  Church. 
Through  many  a stout  struggle,  many  a hard-fought 
contest,  truth  has  yet  to  pass,  before  she  achieves  a 
final  triumph.  Long  indulged  and  pampered  super- 
stition will  contend  as  long  as  her  organic  life  con- 
tinues, for  the  “bad  eminence”  to  which  she  has 
been  raised  by  spiritual  ambition.  But  the  throne  of 
the  spirit  of  fear,  has  been  gained  by  crafty  usurpa- 
tion, and  craft  must  be  conquered,  for  all  injustice  is 
doomed  and  must  perish. 

The  relinquishment  of  any  effort  for  enlargement 
of  human  intellect,  the  elevation  of  human  hopes, 
and  achievement  of  spiritual  freedom,  — no  matter 
from  what  particular  or  local  causes,  — cools  the  en- 
thusiasm, and  shakes  the  otherwise  growing  confi- 
dence of  some  in  the  progress  of  goodness,  if  not  their 


SPIRITS  IN  THE  CHURCH. 


59 


faith  in  divine  beneficence  itself.  The  spirit  of  fear 
regains  temporary  ascendency  over  the  spirit  of  love, 
of  power,  and  of  a sound  mind.  Cracked-voiced  big- 
otry croaks  its  exultations,  and,  pointing  back  to  its 
inauspicious  predictions,  sets  up  its  claims  as  a true 
prophet  divinely  inspired.  But  the  spirit  of  love  has 
a vital  energy  which  can  never  be  extinguished.  The 
seeds  which  it  sows,  though  chilled  by  the  frosts  and 
buried  by  the  snows  of  ages,  are  sure  one  day  to  be 
reached  by  some  animating  heat,  and  germinate  and 
spring  forth  in  beauty  to  the  light.  The  spirit  of  fear 
can  never  prosper  nor  maintain  its  foothold,  but  by 
calling  to  its  aid  a troop  of  spirits  dismal  as  itself,  like 
avarice,  envy,  selfishness,  and  revenge.  But  the  spirit 
of  love  is  in  itself  immortal,  possessing  an  inherent 
power  which  cannot  be  even  temporarily  subdued, 
but  by  a malignant  combination  of  hostile  forces. 
To  the  spirit  of  fear  the  spirit  of  love  never  surren- 
ders in  a fair  fight.  The  spirit  of  fear,  though  nur- 
tured in  creeds  for  ages,  and  exhibited  from  pulpits 
at  this  day,  is  mortal  in  its  nature,  for  it  is  born  of 
error,  — it  is  born  of  dust,  and  unto  dust  it  must  re- 
turn. But  the  spirit  of  love  is  immortal  and  divine. 
It  is  the  spirit  of  divinity  itself,  — for  nature  re- 
sponds to  the  written  word,  in  declaring  that  “ God 
is  Love.” 

Let  no  one,  therefore,  falter  for  an  instant  in  his 
faith,  but  observe  the  tendencies  of  the  time,  the 
unfolding  sympathies  between  man  and  man,  the 
melting  down  of  every  icy  barrier  before  the  warm 
breath  of  human  brotherhood,  and  he  cannot  fail  to 
see  that  ignorance,  superstition,  and  ecclesiastical 
authority  are  declining,  withering,  fading  away,  be- 


60 


SPIRITS  IN  THE  CHURCH. 


fore  the  spirit  of  power  which  has  been  roused  into 
consciousness  in  millions  of  bosoms  of  this  enlight- 
ened generation. 

The  activity  of  the  age,  the  absorbing  interests  of 
business,  may  leave  multitudes  but  little  time,  and  as 
little  inclination,  to  investigate  the  respective  claims 
of  doctrines,  rites,  and  churches.  Many,  therefore, 
may  still  remain  in  a degree  of  servitude  to  the  spirit 
of  fear,  through  silent  assent  to  the  old  principle  of 
exclusiveness,  of  which  the  preacher  is  now  the  only 
recognized  embodiment.  For  out  of  the  pulpit  it 
has  but  few  representatives,  and  no  champions. 
The  inconsistency  between  the  Sunday  worship  of 
such  and  their  week-day  practice,  they  themselves 
may  fail  to  detect.  Nevertheless,  that  inconsistency 
continues  and  increases,  till  one  day  they  will  find 
that  they  have  been  insensibly  and  gradually  un- 
clasping their  spiritual  fetters,  and  now  stand  clearly 
out  in  the  fulness  of  a sound  mind,  armed  with 
moral  power , under  the  inspiration  of  a spirit  of  love. 
The  apparently  retrogressive  movements  in  some 
portions  both  of  Church  and  State  in  Christendom, 
as  in  England  and  France,  and  to  some  extent  in 
our  own  country,  afford  no  argument  against  human 
progress.  These  are  but  scattered  and  floating 
clouds,  obscuring  the  brilliance  of  the  sun.  The  sun 
of  popular  intelligence  is  already  too  high  in  the  heav- 
ens for  its  penetrating  rays  to  be  easily  averted,  or 
its  animating  fervor  to  be  easily  cooled. 

The  mind  of  the  acting  and  rising  generation  is 
in  motion,  and  it  is  not  motion  backward,  nor  mo- 
tion in  a circle,  but  it  is  motion  onward.  As  Liberal 
Christians,  it  remains  for  us  who  are  unrestrained  by 


SPIRITS  IN  THE  CHURCH. 


61 


ecclesiastical  dictation,  who  are  under  no  half-bond- 
age to  early  associations  of  external  religion,  who 
are  unalarmed  by  the  spiritural  terrors  of  early  life, 
to  whom  God  has  given,  not  the  spirit  of  fear,  but 
the  spirit  of  power  and  of  love,  — it  remains  for  us, 
without  the  smallest  measure  of  self-complacency, 
with  reasonable  and  grateful  humility,  to  remember 
that  our  responsibilities  are  commensurate  with  our 
advantages.  Collectively,  we  may  not  be  able  to 
accomplish  all  which  the  wants  of  the  times  appear 
to  demand.  Yet  each  one  in  his  place  and  at  all 
times  can  fearlessly  and  manfully  speak  the  truth  in 
love.  By  his  daily  actions,  if  not  by  his  words,  each 
one  may  bear  testimony  to  the  reality  and  power  of 
an  inward  faith,  which  not  only  as  to  an  existence 
beyond  death,  but  as  to  the  triumph  of  holiness,  lib- 
erty, and  love,  among  men  on  the  earth,  “ is  the  sub- 
stance of  things  hoped  for,  the  evidence  of  things 
not  seen.” 

The  spirit  of  power  and  spirit  of  love  which  mark 
the  energy  of  the  age,  represent  and  enforce  the 
spirit  of  unity  which  is  the  true  TJnitarianism ; — that 
which  unites  men  in  heart  and  action,  despite  all 
theoretic  or  speculative  differences ; — that  which  re- 
gards all  names,  rites,  forms,  and  churches  as  noth- 
ing in  themselves,  but  as  symbolic  expressions,  visi- 
ble organs,  or  modes  of  declaration,  all  valuable 
more  or  less,  as  means , as  helps,  but  not  as  ends , — 
the  ends  being  integrity  of  life , a harmonious,  intel- 
ligent, and  spiritual  growth,  to  which  all  expressions, 
forms,  and  words  must  be  subservient,  — and  useful 
only  in  proportion  as  they  subserve  these  ends.  Not 
even  forms  and  ceremonies  which  subserve  these  ends 
6 


62 


SPIRITS  IN  THE  CHURCH. 


should  be  despised.  We  should  address  the  imagi- 
nation as  well  as  the  understanding,  and  cultivate 
taste  as  well  as  reason.  We  must  collect  and  com- 
bine the  dispersed  elements  of  truth,  and  consolidate 
them  into  a substantial  faith.  Such  appears  to  be 
the  tendency  of  the  times.  Such  is  the  felicitous 
consummation  of  an  approaching  period  in  the 
world.  Whatsoever  occasion  may  appear  at  times 
for  discouragement  to  persons  and  personal  exer- 
tions, there  is  abundant  ground  for  cheerful  and 
deepening  trust  in  general  progress,  peaceful  unity, 
and  the  reign  of  fraternal  love.  Some  timid  souls, 
wanting  confidence  in  the  power  of  faith  to  win  its 
way,  feeling  a new  and  stronger  pulse  throbbing  in 
the  Church,  are  alarmed  lest  it  should  prove  an  un- 
healthy symptom.  They  seem  to  fear  some  feverish 
phase  to  which  death  itself  may  follow.  Instead  of 
faith,  this  shows  a sad  distrust  of  the  religion  they 
profess,  — a want  of  confidence  in  God  himself. 
Some  spirits  in  the  Church  are  busy  enough  to  re- 
pair the  breaches  in  the  old  walls  by  which  the  flocks 
have  been  fenced  in.  But  their  zeal  is  unavailing, 
for  every  moving  train  of  steam-cars  shakes  down 
as  much  brick  and  mortar  as  the  Sunday  preaching 
builds.  Every  flash  along  ten  thousand  electric 
wires  rejoins  and  mends  the  threads  of  human  sym- 
pathy, as  rapidly  as  ten  thousand  pulpits  can  con- 
sume and  separate  them. 

The  tree  of  human  brotherhood,  which  Jesus  trans- 
planted from  its  narrow  nursery  in  Palestine  into 
the  unfenced  garden  of  the  world,  — though  by 
mistaken  husbandmen  it  has  been  tied  down  and 
dwarfed,  and  the  dew  and  sunshine  shut  out  by  ec- 


SPIRITS  IN  THE  CHURCH. 


63 


clesiastic  coverings,  — has  still  been  growing,  and 
has  now  reached  a growth  so  stately,  that  it  cannot 
be  inclosed  in  the  hot-house  of  a narrow  church.  Its 
roots  have  deepened,  and  its  trunk  has  strengthened, 
and  its  boughs  expanded,  till  it  rejoices  in  the  light 
and  heat  and  showers  of  heaven  itself;  sweet  birds 
are  singing  in  its  foliage,  and  men  of  every  name 
are  gathering  in  its  grateful  shade,  and  beginning  to 
enjoy  its  delicious,  unfailing,  and  immortal  fruits. 


DISCOURSE  V. 


THE  FIRST  SIN.  — ADAM  AND  HIS  POSTERITY.  — THE 
DOCTRINE  OF  THE  COVENANT  WITH  ADAM. 


WHY  EVEN  OF  YOURSELVES  JUDGE  YE  NOT  WHAT  IS 
right  ? — Luke  xii.  57. 

Probably  no  one  concise  embodiment  of  doc- 
trines is  so  well  known,  or  read  and  remembered 
by  so  large  a number  of  both  children  and  men, 
as  the  Westminster  Shorter  Catechism.  The  16th 
question  in  that  Catechism  is,  “ Did  all  mankind 
fall  in  Adam’s  first  transgression  ? ” The  answer  is, 
“ The  covenant  being  made  with  Adam,  not  only 
for  himself  but  for  his  posterity,  all  mankind  de- 
scending from  him  by  ordinary  generation  sinned 
in  him,  and  fell  with  him  in  his  first  transgression.” 
“ The  covenant,”  — these  words  suggest  the  first 
inquiry.  What  evidence  is  there  of  any  covenant 
having  been  made  with  Adam  ? A covenant  is  an 
agreement,  a contract,  or  bargain,  between  two  par- 
ties, who  mutually  pledge  themselves  to  certain 
conditions.  Now  what  does  the  Genesis  account 
represent  as  having  passed  between  Adam  and  his 


THE  FIRST  SIN. 


65 


maker  ? In  chap.  ii.  ver.  15,  it  is  said  : “ The  Lord 
God  took  the  man,  and  put  him  into  the  garden  of 
Eden,  to  dress  it  and  to  keep  it.  And  the  Lord  God 
commanded  the  man,  saying,  Of  every  tree  of  the 
garden  thou  mayest  freely  eat ; but  of  the  tree  of 
knowledge  of  good  and  evil,  thou  shalt  not  eat 
of  it;  for  in  the  day  thou  eatest  thereof,  thou  shalt 
surely  die.”  This  is  the  only  language  in  this  whole 
account  which  can  be  made  even  a pretext  for 
this  theory  of  a covenant.  And  every  word  in  it  is 
at  variance  with  every  idea  of  a covenant.  Instead 
of  an  agreement  between  two  parties,  there  is  an 
imperative  command  given  in  the  most  authoritative 
manner  by  one  party,  without  even  a promise  of  obe- 
dience by  the  other  party.  For  anything  the  account 
gives  us  to  the  contrary,  Adam  may,  at  the  very 
moment  of  hearing  this  command,  have  resolved  to 
exercise  his  own  choice  as  to  whether  he  would 
obey  or  disobey.  There  is  not  a single  instance,  in 
the  whole  Old  or  New  Testament,  where  the  term 
covenant  is  used  with  reference  to  anything  that  oc- 
curred at  the  creation,  or  this  account  of  the  crea- 
tion or  formation  of  man.  And  yet,  as  if  expressly  to 
contradict  this  account  and  all  that  is  said  in  Scrip- 
ture on  the  subject,  the  12th  question  of  the  West- 
minster Catechism  is,  “ What  special  act  of  prov- 
idence did  God  exercise  toward  man  in  the  estate 
wherein  he  was  created  ? ” The  answer  is,  “ When 
God  had  created  man,  he  entered  into  a covenant  of 
life  with  him,  upon  conditions  of  perfect  obedience ; 
forbidding  him  to  eat  of  the  tree  of  knowledge  of 
good  and  evil  upon  the  pain  of  death.”  But  there  is 
not  a syllable  of  any  such  covenant,  on  any  such 
6 * 


66 


THE  FIRST  SIN. 


condition,  in  the  Bible ; only  a positive  command  on 
the  part  of  God,  implying  capacity  to  obey  or  dis- 
obey on  the  part  of  man. 

“ The  covenant  being  made  not  only  for  himself, 
but  for  his  posterity ,”  says  the  Catechism.  This 
suggests  the  next  inquiry.  What  is  said  about  Ad- 
am’s posterity  in  the  Genesis  account?  You  have 
seen  that,  in  the  passage  we  have  read,  there  is  no 
allusion  whatever  to  posterity.  “ Thou  shalt  not 
eat,”  — “ in  the  day  thou  eatest  thereof  thou  shalt 
surely  die,”  — is  the  emphatic  language,  without  al- 
lusion to  any  other  being  than  this  man  himself,  — 
not  even  to  his  wife ; and  according  to  the  account 
it  was  after  this  — how  many  years  after  is  not 
stated  — that  the  woman  was  formed  from  part  of 
this  man’s  body. 

But  perhaps  you  may  suppose  them  to  have  been 
directly  referred  to  in  what  is  called  the  curse,  after 
Adam  had  sinned.  All  that  is  represented  to  have 
passed  between  God  and  Adam  on  that  occasion  is 
stated  in  the  next  chapter  in  these  words : “ Unto 
Adam  he  said,  Because  thou  hast  hearkened  unto 
the  voice  of  thy  wife,  and  hast  eaten  of  the  tree  of 
which  I commanded  thee,  saying,  Thou  shalt  not  eat 
of  it,  — cursed  is  the  ground  for  thy  sake;  in  sorrow 
shalt  thou  eat  of  it  all  the  days  of  thy  life ; thorns 
also  and  thistles  shall  it  bring  forth  to  thee,  and 
thou  shalt  eat  the  herb  of  the  field ; in  the  sweat  of 
thy  face  shalt  thou  eat  bread,  till  thou  return  unto 
the  ground ; for  out  of  it  wast  thou  taken  ; for  dust 
thou  art,  and  unto  dust  shalt  thou  return.”  This  is 
all  that  God  is  represented  as  having  declared  to 
Adam  on  that  occasion,  and  you  perceive  that  there 


THE  FIRST  SIN. 


67 


is  not  the  remotest  allusion  to  posterity ; and  as  to 
anything  that  is  said  to  have  occurred  between  God 
and  Adam,  the  whole  idea  of  posterity,  good  or 
bad,  is  a gratuitous  assumption.  To  the  woman 
God  is  represented  as  declaring  that  she  should 
become  the  mother  of  children,  without  a word 
descriptive  of  the  nature  or  character  of  the  children, 
whether  good  or  bad,  sinful  or  sinless.  So  obvious  is 
the  utter  groundlessness  of  this  theory,  as  far  as 
Scripture  is  concerned. 

But  still  further  says  the  Catechism,  11  All  man- 
kind sinned  in  him,  and  fell  with  him  in  his  first 
transgression.”  That  is,  all  mankind  sinned  and 
fell  before  a single  human  being  had  been  born. 
Deplorable  condition  of  us  all ! Every  one  of  us 
was  guilty  of  sin,  six  thousand  years  ago.  If  we 
were  capable  of  guilt  and  sin  so  many  centuries  be- 
fore we  had  existence,  how  melancholy  are  our 
prospects  now!  infirm  mortals,  living  here  amidst 
so  many  wrongs,  temptations,  and  evil  influences. 
But  not  to  insist  upon  Scriptural  authority  for  this 
doctrine,  suppose  a covenant  had  been  made  (ac- 
cording to  the  creed)  between  God  and  Adam,  is 
it  supposable  for  an  instant  that  God  would  im- 
pose such  conditions?  would  make  the  guilt  or 
innocence,  the  ceaseless  happiness  or  eternal  sin 
and  pain  and  misery,  of  all  the  countless  millions  of 
human  beings  that  have  lived,  and  do  live,  and  may 
yet  live,  depend  on  one  act  of  one  man,  who  is 
said  to  have  been  so  ignorant  as  not  to  know  the 
difference  between  good  or  evil,  — one  act  of  one 
man,  who  was  so  weak  as  to  be  unable  to  resist  what 
was,  as  far  as  we  know,  the  very  first  temptation 


68 


THE  FIRST  SIN. 


that  was  offered  to  him  ? Is  it  at  all  conceivable, 
that  heaven  with  all  imaginable  bliss,  or  hell  with  all 
possible  horrors,  — peace,  joy,  and  felicities  eternal, 
or  wrath,  agony,  fire,  and  burnings  everlasting,  — to 
Noah,  Abraham,  and  Moses,  John,  Peter,  and  Paul, 
and  every  human  being  besides,  were  suspended  on 
that  one  act  of  that  one  weak  man  ? This  theory 
reverses  the  whole  order  of  nature  and  justice.  If 
there  be  any  transfer  of  guilt  at  all,  Adam  should  be 
held  responsible  for  every  sin  that  we  commit,  and 
the  guilt  of  all  of  us,  past,  present,  and  to  come, 
should  be  heaped  upon  his  devoted  head,  to  weigh 
down  his  dark,  suffering  soul  through  an  eternity 
of  eternities.  This  could  be  only  sufficient  punish- 
ment for  presuming  to  enter  into  such  a covenant, 
and  consenting  to  such  conditions  ; for  of  course 
it  could  be  no  covenant,  if  he  did  not  voluntarily 
agree  to  the  terms.  If  he  were  forced  to  stand 
in  that  position,  then  it  was  no  covenant,  but  an 
act  of  omnipotent  tyranny.  If  the  supernal  powers 
saw  Adam  forced  into  that  awful  attitude,  then 
we  could  not  wonder  that,  as  Milton  in  his  poetic 
frenzy  represents,  Satan  and  his  friendly  hosts  should 
rebel  against  such  monstrous  oppression,  but  rather 
we  might  wonder  that  a single  angel,  archangel, 
cherub,  or  seraph  should  be  content  to  remain  in 
heaven.  We  should  wonder  rather  that  they 
should  not  all  plunge  down  together  with  the 
arch-fiend,  with  him  exclaiming  : — 

“ Here  at  least 

We  shall  be  free  : the  Almighty  hath  not  built 
Here  for  his  envy  ; will  not  drive  us  hence ; 

Here  may  we  reign  secure,  and  in  our  choice, 

To  reign  is  worth  ambition,  though  in  hell. 

Better  to  reign  in  hell,  than  serve  in  [such  a]  heaven.” 


THE  FIRST  SIN. 


69 


But  stop,  says  one;  you  are  forgetting  Paul;  he 
says  (1  Cor.  xv.  22),  “ As  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive.”  Yes,  but  be  less  hasty 
in  your  reading,  friend.  Paul  does  not  say,  “ As 
in  Adam  all  sinned,  even  so  in  Christ  shall  all  be 
delivered  from  the  effects  of  sin.”  There  is  no  allu- 
sion in  the  passage  to  Adam’s  sin,  or  any  other 
person’s  sin.  Still  you  say,  u In  Adam  all  die.” 
True,  but  still  you  read  too  rapidly.  Paul  does  not 
say  that  “ in  Adam  all  died,”  — all  did  die,  — but  “ as 
in  Adam  all  die  ” ; he  speaks  in  the  present  tense. 
Certainly  if  all  men  had  died  in  Adam,  no  one 
would  be  living  now ; and  had  we  all  died  six  thou- 
sand years  ago  in  Adam,  it  would  have  relieved  us 
all  of  life’s  vexations,  for  then  we  should  never  have 
had  existence.  Besides,  you  must  be  careful  not  to 
bring  Paul  into  conflict  with  the  other  Scripture 
writers,  who  tell  us  that  both  Enoch  and  Elijah 
were  translated,  or  removed  from  this  world  with- 
out the  agency  of  death. 

Since  the  passage  does  not  signify  what  you  sup- 
posed, what  does  it  mean  ? you  ask.  The  passage 
is  one  of  many,  which,  like  Jesus  himself,  have  been 
falsely  accused,  and  nailed  to  the  cross  of  theological 
systems,  and  made  to  suffer  exceedingly.  It  is  sim- 
ply a sentence  used  as  a rhetorical  illustration,  in  the 
midst  of  an  argument  in  support  of  existence  after 
what  we  call  death.  The  preposition  in  being  changed 
to  with , which  it  should  be,  the  passage  is  clear 
enough.  Paul,  being  a Jew,  goes  back  to  the  Jewish 
writings  for  his  illustration,  and  he  says,  “ As  with  — 
in  like  manner  with  — Adam  all  men  now  die,  even 
so  — in  like  manner  — with  the  Christ  shall  all  be 


70 


THE  FIRST  SIN. 


made  alive.”  There  is  no  reference  to  the  condition 
of  the  life,  whether  good  or  bad,  happy  or  unhappy. 

But  then  again  do  you  remind  me  that  Paul  says, 
“ By  one  man’s  disobedience  many  were  made  sin- 
ners , so  by  the  obedience  of  one  shall  many  be 
made  righteous.”  Precisely  so  ; — but  by  the  dis- 
obedience of  the  one  man  to  whom  he  refers,  Paul 
does  not  tell  us  how  many  were  made  sinners,  he 
only  says  many.  And  it  is  as  true  to-day  as  it  was 
when  Paul  wrote  it,  that  the  evil  influence  of  one 
man’s  bad  example  is  not  easily  limited,  and  who  of 
us  has  not  had  fall  upon  him  the  poisonous  shadow 
of  some  other  one’s  bad  habits?  Those  who  follow 
the  example  of  that  one  man,  Adam,  may  rely  upon 
their  becoming  sinners ; and  those  who  imitate  that 
other  one,  Jesus,  may  by  righteous  deeds  become 
conquerors  over  sin.  But  they  who  ^have  never 
heard  of  Adam,  if  they  become  sinners  it  cannot  be 
through  his  example ; and  they  who  have  never 
heard  of  Jesus,  however  righteous  they  become, 
must  be  unaided  by  the  light  of  his  example. 

Still  you  say,  God  brought  destruction  on  the 
world  because  he  “ saw  that  the  wickedness  of  man 
was  great,  and  every  imagination  of  his  heart  was 
only  evil  continually.”  In  reply,  I ask,  are  you  to 
interpret  this,  so  as  to  make  Moses  contradict  his 
emphatic  and  unqualified  declaration  (Gen.  vi.  9), 
“ Noah  was  a just  man  and  perfect  in  his  genera- 
tions, and  Noah  walked  with  God  ” ? 

David  in  his  shame  and  grief  exclaims  concern- 
ing himself,  that  he  was  “ conceived  in  sin  and 
brought  forth  in  iniquity.”  But  because  David 
under  a sense  of  personal  guilt  and  self-abasement 


THE  FIRST  SIN. 


71 


spoke  thus,  — David,  who  had  been  even  till  manhood 
one  of  remarkable  purity  and  excellence,  but  with 
his  accession  to  power  had  become  so  perverted,  that 
he  had  grossly  invaded  the  sacred  sanctuary  of  domes- 
tic virtue,  and  to  his  dark  passions  added  the  crime 
of  murder,  till  his  hands  bore  “ smell  of  blood  that  all 
the  perfumes  of  Arabia  would  not  sweeten,”  — it 
cannot  be  argued  from  his  exclamations  that  he 
either  asserted  or  believed  that  every  human  being 
“ is  conceived  in  sin  and  bom  in  iniquity.”  Because 
he  thought  his  own  heart  to  be  u deceitful  above  all 
things  and  desperately  wicked,”  we  are  not  to  con- 
tend, directly  against  our  personal  observation  and 
experience,  that  all  hearts  are,  or  that  David  thought 
or  intended  to  allege  that  all  hearts  are,  naturally 
deceitful  above  all  things  and  desperately  wicked. 
If  this  were  true  of  David’s  heart,  there  is  no  good 
evidence  that  it  has  been  true  of  any  other  human 
heart,  either  before  or  since  the  time  of  David.  When 
it  is  said,  “ There  is  none  that  doeth  good,  no,  not  one,” 
— you  cannot  understand  it  so  as  to  contradict  the 
established  facts  of  the  world’s  history, — facts  which 
show  that  the  most  depraved  and  cruel  being  that 
ever  lived  has  done  some  good,  — you  cannot  so  in- 
terpret such  general  exclamations  of  David,  as  to 
contradict  the  distinct  declaration  of  Luke  (i.  6),  that 
Zacharias  and  Elizabeth  “were  both  righteous  be- 
fore God,  walking  in  all  the  commandments  and 
ordinances  of  the  Lord,  blameless.”  And  Zacharias 
and  Elizabeth  were  not  Christians  either,  but  Jews. 
They  had  no  Westminster  Confession  and  Cate- 
chism,— they  had  no  Thirty-nine  Articles.  They  had 
never  dreamed  or  heard  of  total  depravity,  vicarious 


72 


THE  FIRST  SIN. 


atonement,  or  any  one  of  the  doctrines  or  external 
rites  now  regarded  by  so  many  as  absolutely  essen- 
tial to  salvation.  Yet  u they  were  both  righteous 
before  God,  walking  in  all  the  commandments 
and  ordinances  of  the  Lord,  blameless.” 

The  26th  question  of  the  Larger  Catechism  says, 
“ Original  sin  is  conveyed  from  our  first  parents 
unto  their  posterity  by  natural  generation,  so  as  all 
that  proceed  from  them  in  that  way  are  conceived 
and  born  in  sin.”  The  answer  to  the  next  question 
says,  “ The  fall  brought  upon  mankind  the  loss  of 
communion  with  God,  his  displeasure  and  curse  ; 
so  we  are  by  nature  children  of  wrath,  bond-slaves 
of  Satan,  and  justly  liable  to  all  punishment  in  this 
world,  and  that  which  is  to  come.” 

As  a fair  offset  to  this,  read  this  explicit  language 
of  the  Hebrew  prophet  Ezekiel  (xviii.  20):  “ The  son 
shall  not  bear  the  iniquity  of  the  father,  neither  shall 
the  father  bear  the  iniquity  of  the  son ; the  right- 
eousness of  the  righteous  shall  be  upon  him,  and 
the  wickedness  of  the  wicked  shall  be  upon  him.” 
Now  you  may  judge  between  the  inventors  of  the 
Westminster  Catechism,  and  the  prophet  Ezekiel. 
With  which  lies  the  weight  of  reason  and  authority? 

But  permit  me  to  remind  you,  in  quoting  this 
assertion  that  “ Original  sin  is  conveyed  from  our 
first  parents  unto  their  posterity  by  natural  genera- 
tion, — that  we  are  conceived  and  born  in  sin,  and 
by  nature  bond-slaves  to  Satan,”  — that  it  is  not 
the  language  of  an  effete  and  obsolete  creed.  Not 
by  any  means.  It  is  the  creed  of  the  whole  Presby- 
terian Church,  Old  and  New  School,  of  the  Unit- 
ed States,  numbering  thousands  of  the  respectable 


THE  FIRST  SIN. 


73 


men  and  women  of  every  State  in  the  Union,  — a 
creed  in  which  every  minister,  ruling  elder,  or 
deacon  of  the  Presbyterian  Church  is  required,  be- 
fore ordination,  to  express  his  belief.  This  is 
therefore  the  doctrine  believed  and  taught  by  every 
honest  minister  and  elder  (and  we  must  suppose 
them  all  sincere)  in  the  Church. 

But  this  is  not  all.  I give  you  another  section  of 
this  same  Confession  now  believed.  I do  not  know 
how  many  members  of  that  Church  — all  of  whom 
are  expected  to  know  and  believe, — I do  not  know 
how  many  have  read  this,  or  how  many  who  have 
read  it  actually  believe  it.  (Chap.  X.  sect.  3.)  “ Elect 
infants  dying  in  infancy  are  regenerated  and  saved 
by  Christ,  through  the  Spirit,  who  worketh  when, 
and  where,  and  how  he  pleaseth.  So  also  are  all 
other  elect  persons,  who  are  incapable  of  being 
outwardly  called  by  the  ministry  of  the  word.” 
Then  sect.  4 says  : “ Others  not  elected,  although 
they  may  be  called  by  the  ministry  of  the  word,  and 
may  have  some  common  operations  of  the  Spirit, 
yet  they  never  truly  come  to  Christ,  and  cannot 
therefore  be  saved.”  How  many  intelligent  men 
and  women  really  know,  from  personal  examination, 
in  what  doctrines  they  are  professing  their  faith, 
when  they  subscribe  to  this  Confession,  by  becom- 
ing members  of  that  Church  ? 

Here  let  me  recall  to  your  minds  a passage  from 
the  creed  of  the  Andover  Theological  Seminary, 
a creed  which,  by  the  terms  of  the  founder  of  the 
institution,  every  Professor  in  it  is  required  ev- 
ery five  years  to  declare  on  oath  that  he  believes. 
The  passage  is  this : — “ That  Adam,  the  federal 
7 


74 


THE  FIRST  SIN. 


head  and  representative  of  the  human  race,  was 
placed  in  a state  of  probation,  and  that  in  conse- 
quence of  his  disobedience  all  his  descendants  were 
constituted  sinners  ; that  by  nature  every  man  is  per- 
sonally depraved,  destitute  of  holiness,  unlike  and 
opposed  to  God,  and  that,  previously  to  the  renew- 
ing agency  of  the  Divine  Spirit,  all  his  moral  actions 
are  adverse  to  the  character  and  glory  of  God ; that 
being  morally  incapable  of  recovering  the  lost  image 
of  his  Creator  which  was  lost  in  Adam,  every  man 
is  justly  exposed  to  eternal  damnation.”  This  is 
the  creed  which  the  Professors  are  bound  by  an  oath, 
renewed  every  five  years,  to  believe  and  teach  in  a 
Theological  Seminary,  which  probably  sends  out 
annually  over  the  United  States  more  ministers 
than  any  other  institution,  except  perhaps  Prince- 
ton. 

We  have  now  examined  this  common  doctrine  of 
the  covenant  with  Adam.  We  have  found  that 
the  account  in  Genesis,  so  far  from  declaring  a 
covenant  made  between  Adam  and  God,  says  not 
one  word  about  a covenant  between  God  and  Adam, 
or  between  Adam  and  any  other  being ; but  simply 
gives  a command  on  the  part  of  God,  implying  in 
Adam  the  capacity  to  obey  or  disobey  that  com- 
mand. Still  further,  we  find  that  Adam,  so  far  from 
making  a covenant  not  only  for  himself,  but  for  his 
posterity,  had  no  posterity  till  after  his  sin,  and  that, 
in  all  the  consequences  declared  to  follow  upon 
his  sin,  no  posterity  are  in  any  way  alluded  to. 
And  we  see,  moreover,  that  the  assertion  that  all 
mankind  sinned  in  him,  and  fell  with  him  in  his 
first  transgression,  is  untrue  in  fact,  absurd  in  rea- 


THE  FIRST  SIN. 


75 


son,  and  impossible  in  the  very  nature  of  things. 
No  being  could  sin  and  fall,  act  and  incur  guilt  be- 
fore he  is  born ; and  especially  we  at  this  day,  six 
thousand  years  at  least  from  Adam,  could  not,  so 
long  before  we  had  existence,  act  and  incur  re- 
sponsibility, and  sin  and  become  guilty. 

Moreover,  we  see  that,  even  on  the  supposition 
that  Adam  had  made  a covenant  involving  all  man- 
kind in  evil,  it  is  reversing  the  whole  order  of  nature, 
propriety,  and  justice,  for  his  descendants  to  be 
deemed  guilty  for  the  evil  he  entailed  upon  them  ; 
for  justice  would  require  that  he  should  bear  the 
guilt  of  all  mankind,  instead  of  mankind  becoming 
guilty  for  his  sin ; that  it  would  be  as  unjust  and 
cruel  in  God  to  punish  all  mankind  for  the  acts  and 
guilt  of  Adam,  as  to  punish  Jesus  for  the  acts  and 
guilt  of  all  mankind.  And  we  see  that  the  partic- 
ular passages  from  Paul’s  writings,  and  the  other 
parts  of  Scripture,  to  prove  this  doctrine  of  all  men 
becoming  sinners  by  the  act  or  by  the  covenant  of 
one  man,  cannot  be  so  interpreted  without  bringing 
those  passages  into  direct  contradiction  of  other 
passages  of  Scripture,  which  inform  us  in  the  clear- 
est manner  that  Noah  was  just  before  God  and  per- 
fect in  his  generation,  that  Enoch  walked  with  God 
and  had  this  testimony  that  he  pleased  God,  that 
Zacharias  and  Elizabeth  were  righteous  before  God, 
walking  in  all  the  commandments  of  the  Lord 
blameless,  and  that  Nathanael  was  an  Israelite  with- 
out guile;  and  because  such  an  interpretation  ex- 
pressly contradicts  the  teaching  of  Jesus  concerning 
children,  “ Of  such  is  the  kingdom  of  heaven.” 

Moreover,  we  perceive  that  the  common  supposi- 


76 


THE  FIRST  SIN. 


tion,  that  labor  was  a punishment  or  curse  on  Adam 
for  his  sin,  is  utterly  unfounded,  positively  contradict- 
ed ; for  long  before,  we  know  not  how  long  before,  his 
sin,  before  the  woman  was  formed,  at  his  creation,  it 
is  distinctly  stated,  he  was  placed  in  the  garden  to 
dress  it  and  keep  it.  So  that  labor  was  with  Adam, 
as  it  is  with  us,  one  of  the  ends  of  his  existence, 
the  condition  of  his  support  and  improvement,  — 
not  a curse,  but  a blessing. 

And  we  also  see,  that  natural  death  was  not  a 
curse  or  punishment  on  Adam  for  his  sin,  but,  like 
labor,  was  one  of  the  conditions  of  his  being.  In 
declaring  that  he  should  eat  his  bread  by  the  sweat 
of  his  face,  till  he  should  return  to  the  ground  from, 
which  he  was  taken,  it  is  clearly  implied,  that  he 
would  under  any  circumstances  have  restored  his 
body  to  the  ground.  The  reason  of  his  bodily  death 
is  explicitly  given,  “ because  dust  thou  art,  and  unto 
dust  thou  shalt  return.”  Moreover,  had  it  been  a 
curse,  there  is  not  a syllable  to  warrant  the  applica- 
tion to  any  other  than  Adam  himself;  for  all  that  is 
said,  is  said  to  Adam  alone,  without  reference  to  pos- 
terity, and  without  reference  even  to  Eve,  his  wife. 
It  is  unnecessary,  or  I might  furnish  you  a catalogue 
of  names  of  the  most  eminent  scientific  clergymen  of 
every  denomination,  Roman  Catholic  and  Protes- 
tant, who  now  repudiate  the  idea  of  death  being  a 
curse  on  animals  and  men,  because  of  Adam’s  sin. 
As  these  same  men  clearly  show,  the  statements 
of  the  Bible  agree  perfectly  with  the  volume  of 
nature,  in  declaring  by  the  strata  of  matter  which 
compose  the  earth,  that  millions  of  animals  lived 
and  died  ages  before  Adam  had  existence*,  that 


THE  FIRST  SIN. 


77 


the  very  dust  composing  Adam’s  body  had  probably 
undergone  a thousand  transformations,  and  com- 
posed the  body  of  many  an  animal  during  the  pre- 
ceding ages;  and  that  natural  death,  so  far  from 
being  a curse,  a king  of  terrors,  is  a blessing,  a heav- 
enly messenger,  disenthralling  the  soul  from  its  ma- 
terial tenement,  from  a decaying  encumbrance,  that 
the  freed  spirit  may  rise  to  a spiritual,  ever  progress- 
ing, immortal  life. 

Now,  friends,  I again  urge  you,  with  all  the  ear- 
nestness of  my  soul,  to  submit  these  questions  to 
the  most  thorough  examination.  Prevailing  systems 
of  doctrines  concerning  the  nature  of  God,  and  con- 
cerning human  nature,  are  not  founded  on  the  ex- 
plicit language  of  the  Bible ; but  on  old  and  barba- 
rous traditions,  which  have  been  brought  by  Chris- 
tians from  the  several  religions  to  which  they  origi- 
nally belonged,  and  from  which  they  were  convert- 
ed to  Christianity.  On  this  unscriptural  theory  of 
the  fall  of  all  men,  the  guilt  of  all  men,  in  and  with 
Adam,  are  based  the  doctrines  of  total  depravity, 
and  of  arbitrary  election,  and  of  vicarious  atone- 
ment. It  is  the  corner-stone  of  the  prevailing  the- 
ology. It  is  the  fountain  of  evil  from  which  have 
been  flowing  streams  of  error,  for  century  after  cen- 
tury, over  the  Christian  world. 

Certainly,  if  for  a thousand  years  before  the  day 
of  Luther  the  whole  Christian  Church  was  immersed 
in  degrading  superstition  and  vice  scarcely  supe- 
rior to  the  darkest  darkness  of  Paganism,  — and  he 
then  brought  truth  and  virtue  and  righteousness 
into  a clearer  light,  — surely  it  is  time  now  that  we 
all,  in  the  determined  spirit  of  Luther,  should  bring 
7* 


78 


THE  FIRST  SIN. 


truth  into  a still  clearer  light,  and  decide  on  the  au- 
thority or  the  groundlessness  of  this  doctrine  of  the 
origin  of  sin,  — this  doctrine  of  man’s  guilt  before 
he  is  born,  — which  is  now  deemed  a fundamental 
doctrine.  As  much  now  as  in  the  time  of  Luther  is 
needed  an  effectual  shaking  among  the  dry  bones  of 
a theology,  which  has  been  framed  and  re-framed, 
by  councils  of  violent  and  angry  church  disputants, 
to  suit  the  times  in  which  it  was  formed,  but 
which  is  unsupported  by  any  rational  interpretation 
of  the  Bible,  and  refuted  by  the  consciousness  of 
every  intelligent  being.  It  is  full  time,  that  reason 
and  science  and  history  and  experience  should  be 
considered  in  the  interpretation  of  Scripture  lan- 
guage, and  that  atheism  and  infidelity  should  not 
for  ever  be  permitted  to  point  the  finger  of  scorn  at 
the  Bible,  as  a boot  which  they  allege  controverts 
nature,  and  cannot  therefore  be  from  nature’s  God, 
for  God  never  contradicts  himself.  Scripture  and 
nature  harmonize  completely,  when  reasonably  com- 
pared, and  it  is  time  this  should  be  fully  verified, 
and  men  delivered  from  the  bondage  of  distrust  and 
fear.  But  no,  no,  say  churches  and  theologians ; 
you  sinned  in  Adam  before  you  were  born,  sixty 
centuries  ago;  your  nature  is  corrupt;  your  reason 
is  depraved ; history  is  false,  and  experience  is  falla- 
cious. 

Yes,  this  is  the  tyranny  this  revolting  doctrine 
is  practising  on  the  world.  It  robs  you  of  your  di- 
vine dignity,  deprives  you  of  the  exerpise  of  reason, 
and  then  dooms  you  to  woe  for  your  misfortune. 
You  seek  for  knowledge,  and  light,  and  truth  ; but 
it  tells  you  that  you  are  spiritually,  naturally  blind, 


THE  FIRST  SIN. 


79 


and  could  not  know  the  truth  if  found  by  you ; that 
your  conscience  cheats  you,  and  your  experience  de- 
ceives you,  and  you  are  a helpless,  miserable  wretch, 
and  you  must  submit  yourself  to  the  guidance  of 
the  church,  and  obey  the  preacher  who  has  been  illu- 
minated by  the  special  grace  of  God.  Be  men , 
worthy  of  your  divine  lineage , throw  off  the  spirit- 
ual yoke,  and  stand  forth  in  the  unobstructed  sun- 
light of  divine  love,  communing  freely  with  your 
Father  and  your  God.  Obey  the  injunction  of  Jesus 
himself  \ “ Why  even  of  yourselves  judge  ye  not  what 
is  right  ? ” 


DISCOURSE  VI. 


THE  IMMORAL  TENDENCIES  OF  THE  COMMON  DOC- 
TRINE OF  VICARIOUS  ATONEMENT. 

Men  sometimes  possess  pictures,  which  they  re- 
gard as  correct  likenesses  and  admirable  specimens 
of  art ; but  they  are  suspended  in  drawing-rooms, 
and  are  rarely  looked  at  and  seldom  thought  of,  ex- 
cept when  some  guest  presumes  to  criticise,  and 
doubt  their  correctness  and  question  the  good  taste 
of  their  possessors.  Men  possess  books,  which  per- 
haps they  once  read,  approve,  and  place  upon  their 
shelves,  to  rest  quietly  in  their  owner’s  library,  unob- 
served and  perhaps  unremembered,  till-  some  visitor 
and  reader  presumes  to  call  in  question  the  philos- 
ophy of  the  book  which  has  at  one  time  received  the 
approbation  of  its  owner.  It  is  the  same  with  sys- 
tems of  religious  doctrines.  Some  men  receive  a 
doctrine  or  a system  of  doctrines,  perhaps  submit  it 
to  a cursory  examination,  perhaps  to  no  examina- 
tion, but  receive  it  implicitly  on  the  authority  of 
friends  or  teachers,  approve  it  as  no  doubt  logical 
and  Scriptural,  and,  having  thus  decided  on  a relig- 
ious faith,  go  undisturbed  about  their  ordinary  pur- 


THE  VICARIOUS  ATONEMENT. 


81 


suits,  — their  doctrines,  their  religion,  remaining  qui- 
etly at  home  with  the  picture  in  the  drawing-room  or 
the  volume  in  the  library,  — the  possessors  of  this 
religious  faith  being  governed  in  all  the  pursuits  of 
life  by  the  laws,  and  rules,  and  usages,  and  influ- 
ences, which  control  society.  But  scarcely  any  relig- 
ious doctrine  is  entirely  a dead  letter,  however  great- 
ly modified  in  its  tendency  by  social  influences.  Of 
the  prevailing  system  of  doctrines,  no  one  is  more 
universally  or  frequently  enforced,  nor  is  there  any 
one  more  objectionable  in  its  practical  tendencies, 
than  the  doctrine  of  vicarious  atonement,  in  its  va- 
rious phases  or  theories  of  redemption,  substitution, 
and  satisfaction. 

First,  it  is  objectionable  because  it  tends  to  con- 
fuse our  minds,  and  degrade  our  conception  of  the 
Supreme  Deity.  It  represents  one  part  of  the  God- 
head as  sacrificing  or  atoping  to  another.  The 
wrath  of  the  Father  is  appeased,  his  justice  satis- 
fied ; but  to  the  Son  and  Holy  Spirit  no  satisfaction 
has  been  made.  And  no  atonement  has  been  made 
to  God,  for  all  of  them  make  God ; one  part  has 
made  atonement  to  another,  while  a third  part 
neither  gives  nor  receives  satisfaction.  One  theory 
degrades  God  by  making  him  a mere  combatant 
of  the  Devil,  who  is  represented  as  one  of  his  own 
creatures,  who  is  contesting  with  the  Almighty 
the  government  of  the  universe  ; and  in  the  end,  it 
is  to  be  difficult  to  know  who  is  lord  or  victor,  for 
the  enemy  of  God,  notwithstanding  all  God’s  plans 
of  salvation,  is  to  be  the  eternal  master  of  the  great- 
er part  of  God’s  human  creation.  Another  theory 
degrades  God  by  representing  him  as  vindictive, 


82 


THE  IMMORAL  TENDENCIES  OF  THE 


and  inexorable,  toward  man  ; that  he  has  pro- 
nounced a sentence  against  all  mankind,  and  in  his 
vengeance  is  determined  it  shall  be  executed,  unless 
an  equivalent  is  offered  to  him,  and  his  anger  is 
bought  off  by  a price.  I may  ask  here,  as  has  been 
asked  before,  “ What  real  economy  is  there  in  the 
transaction  ? What  is  effected,  save  the  transfer  of 
penal  evil  from  the  guilty  to  the  innocent?  If  the 
great  Redeemer,  in  the  excess  of  his  goodness,  con- 
sents, freely  offers  himself  to  the  Father,  or  to  God, 
to  receive  the  penal  woes  of  the  world  in  his  own 
person,  what  does  it  signify,  when  that  offer  is  ac- 
cepted, but  that  God  will  have  his  modicum  of  suf- 
fering somehow,  if  he  lets  the  guilty  go,  — will  yet 
satisfy  himself  out  of  the  innocent  ? In  which  [pro- 
ceeding] the  divine  government,  instead  of  clearing 
itself,  assumes  the  double  ignominy,  first,  of  letting 
the  guilty  go,  and  secondly,  of  accepting  the  suffer- 
ings of  innocence  ! ” (Bushnell.)  The  practical 
tendency  of  this  degrading  view  of  God  is  apparent, 
now,  in  the  preaching  and  worship  of  the  churches. 
Christian  worshippers  offer  to  God  the  worship  of 
fear,  but  to  Jesus  the  worship  of  love.  They  seem 
to  shudder  at  approaching  God  as  approaching  an 
enemy,  while  they  seem  with  confidence  to  seek  for 
Jesus,  as  a friend.  They  worship  God  as  an  awful, 
inexorable  Sovereign,  while  they  pray  to  Jesus  as  a 
kind  Mediator,  a tender  intercessor,  interposing  be- 
tween human  frailty  and  divine  anger ; and  not  con- 
tent with  this,  the  majority  of  the  Christian  world, 
at  this  hour,  pray  to  Mary,  the  mother  of  Jesus,  as 
the  Mother  of  God,  to  exercise  her  maternal  influ- 
ence, and  avert  the  vengeance  of  her  Son.  Enter 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  83 


the  churches  called  Episcopal,  everywhere,  and  when, 
in  repetition  of  the  creed,  the  name  of  Jesus  is  ut- 
tered, every  head  is  bent  in  grateful  homage,  while  * 
not  a muscle  is  moved  at  the  august  name  of  “ God 
the  Father  Almighty,  maker  of  heaven  and  earth.” 
Such  is  the  degraded  conception  of  God  which  this 
doctrine  occasions  in  the  minds  of  worshippers. 

But  further,  the  common  doctrine  of  vicarious 
atonement  is  objectionable,  because  of  its  immoral 
tendency,  in  confusing  all  our  ideas  of  justice , and 
degrading  the  justice  of  God  below  the  justice  of 
man.  For  no  human  government  now  existing 
could  act  upon  the  principle  involved  in  the  doc- 
trine of  vicarious  atonement,  and  exist  for  a single 
month.  Human  governments  on  this  theory  are 
stricter  in  their  justice  than  the  Divine  government, 
for  they  neither  demand,  nor  will  accept,  the  penalty 
of  the  law  from  any  other  than  the  guilty  person, 
the  offender.  Let  us  see  how  this  vicarious  justice 
would  operate  under  human  governments.  The  fifty 
men  who  were  so  summarily  despatched  at  Havana 
were  taken  under  circumstances  which,  to  say  the 
least,  might  lead  the  Cubans  to  suspect  hostile  de- 
signs on  the  part  of  these  men.  With  some  show 
of  justice,  having  tried  and  found  them  guilty,  sen- 
tence of  death  was  pronounced.  But  instead  of 
executing  these  men,  suppose  the  government  had 
said,  We  will  acquit  these  men,  provided  we  can  ob- 
tain a substitute  of  sufficient  dignity  to  suffer  and 
satisfy  the  demands  of  our  law.  Suppose  the  Gov- 
ernors of  Louisiana  and  Florida  to  have  been  pres- 
ent to  intercede  for  the  prisoners,  and  the  government 
should  propose  to  accept  them  as  substitutes  for  the 


84 


THE  IMMORAL  TENDENCIES  OF  THE 


fifty  prisoners,  and  as  a last  resort  they  generously 
agree,  and  on  these  conditions  the  prisoners  are  dis- 
charged, and  the  two  Governors  are  taken  out  on 
the  public  square  and  executed.  Much  as  the  world 
might  have  admired  the  generous  heroism  of  the 
Governors,  what  would  the  world  have  said  of  this 
act  of  the  Cuban  government?  That  it  was  fair 
and  just?  Would  not  an  exclamation  of  horror 
have  burst  from  every  civilized  nation  of  the  globe 
at  this  act  of  monstrous  inhumanity  ? Could  any 
human  power  have  prevented  thousands  from  rising, 
in  their  irrepressible  indignation,  and  with  a stroke 
sweeping  that  government  from  the  face  of  earth  ? 
When  during  the  Revolutionary  contest  Major  Andre 
was  arrested  as  a spy,  military  justice  pronounced  on 
him  sentence  of  death.  But  suppose  that,  instead  of 
executing  the  sentence,  Washington  had  accepted 
General  Lafayette  as  a substitute,  and,  discharging 
Andre  who  had  been  pronounced  guilty,  had  hung 
Lafayette  by  the  neck  until  he  was  dead.  Would 
this  have  been  considered  satisfying  justice  ? Would 
not  every  soldier  in  the  army  have  cursed  Washing- 
ton, as  a monster  of  cruelty?  Would  they  not  at 
once  have  unanimously  deposed  him  from  his  com- 
mand, and,  instead  of  living  for  ever  as  the  father  of 
his  country,  would  not  the  name  of  Washington 
have  lived  only  in  company  with  those  of  Nero  and 
Caligula,  to  have  received  the  execrations  of  succes- 
sive generations  ? It  is  but  a few  months  since  two 
negroes  were  legally  tried  in  this  city  for  the  crime 
of  murder.  The  legal  justice  of  the  State  pronounced  - 
them  guilty.  But  instead  of  executing  the  sentence 
of  the  law,  suppose  the  Governor  of  Tennessee  had 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  85 


proposed  to  discharge  the  criminals,  provided  the 
honorable  chief  magistrate  of  Nashville  should  suf- 
fer the  penalty  pronounced  on  them  ; and  he,  accept- 
ing the  proposal,  had  been  executed  on  the  gallows, 
and  the  criminals  released.  Would  this  have  been 
regarded  as  satisfying'  justice  ? Or  would  not  the 
Governor,  instead  of  retiring  with  distinguished  hon- 
or, have  been  driven  in  disgrace  before  the  unani- 
mous indignation  of  an  outraged  people  ? Yet  this 
appalling  cruelty  in  man  is  what  this  doctrine  calls 
satisfying  the  justice  of  God.  And  thus  is  the  im- 
mutable attribute  of  Deity  changed  from  a ground 
of  human  confidence  into  a cause  of  human  terror. 
For  what  human  being  can  repose  confidence  in  the 
perfect  justice  of  God,  when  the  only  idea  he  can 
entertain  of  the  justice  of  God  is  one  of  the  most  re- 
volting cruelty?  For  the  government  of  this  State  to 
act  on  this  idea  of  justice,  and  to  be  obedient  to  the 
injunction  of  Jesus,  “Be  ye  perfect  even  as  your 
Father  in  heaven  is  perfect,”  the  Governor  should 
persuade  the  wisest  and  purest  among  the  dignita- 
ries of  the  Commonwealth  to  satisfy  the  demands 
of  justice , endure  the  penalty  pronounced  against  the 
criminals  of  the  state-prison,  while  they  should  be 
released  from  confinement  and  discharged  from  obli- 
gation. 

But  this  doctrine  of  atonement  is  further  objec- 
tionable, because  of  its  immoral  tendency  to  foster 
the  spirit  of  dissension  and  of  ivar.  Jesus  is  styled 
the  Prince  of  Peace ; Christianity  is  called  the  re- 
ligion of  peace,  and  its  chief  design,  it  is  declared, 
is  to  bring  peace  on  earth  and  to  produce  good-will 
among  men.  But  it  is  doubtful  whether  any  relig- 
8 


86 


THE  IMMORAL  TENDENCIES  OF  THE 


ion  that  ever  blessed  or  cursed  the  world  has  caused 
more  blood  to  flow  by  persecutions  among  its  own 
devotees,  than  what  has  called  itself  Christianity. 
And  this  cruel,  bloodthirsty,  vindictive,  and  unfor- 
giving spirit,  among  the  professed  believers  of  Chris- 
tianity, in  direct  contradiction  to  the  plainest  teach- 
ings of  Jesus,  is  fairly  attributable  in  a great  degree 
to  this  doctrine  of  vicarious  atonement,  — inexorable 
divine  vengeance  demanding  satisfaction,  determined 
to  have  blood,  if  not  of  the  guilty,  then  the  shed 
blood  of  innocence.  Can  human  beings  be  expect- 
ed to  be  less  resentful,  more  forgiving,  than  their 
God  ? If  God  will  have  his  modicum  of  suffering, 
if  God  will  have  his  “ pound  of  flesh,”  somehow, 
from  one  or  from  another,  from  the  wicked  or  the 
righteous,  then  is  it  not  unreasonable  in  the  highest 
degree  to  expect,  feeble,  irritable,  passionate  man  to 
love  his  enemies,  and  bless  them  that  persecute  him, 
and  do  good  to  them  that  hate  him?  Surely,  this  is 
expecting  man  to  be  superior  to  his  Maker.  A doc- 
trine which  makes  God  a Shylock,  cannot  expect 
man  to  be  an  angel. 

This  hour,  there  are  probably  in  the  world  called 
Christian  more  weapons  of  death,  more  instruments 
expressly  invented  and  fabricated  for  the  destruction 
of  human  life,  than  in  all  the  Mahometan  and  Pagan 
world  besides.  And  we  have  only  to  read  the  pages 
of 'ecclesiastical  history,  to  read  the  heart-rending 
history  of  Christian  men,  and  women  and  their  chil- 
dren, slaughtered  by  tens  of  thousands  by  Christian 
men,  because  of  a difference  of  opinion  in  the  inter- 
pretation of  some  words  of  this  book  called  the  Bi- 
ble. It  is  not  long  since  men  were  condemned  and 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  87 


burned ; but  now  and  here  our  laws  protect  us  from 
the  fire  and  sword.  Still,  what  the  laws  permit 
to  be  done  is  done,  and  here  in  this  community, 
within  a few  weeks,  a minister  and  half  a dozen 
men  constitute  themselves  a church  tribunal,  and 
arraign  one  of  their  neighbors,  a man  of  irreproach- 
able character,  refuse  him  the  privilege  which  he  re- 
quests of  silently  withdrawing  from  their  worship, 
and,  acknowledging  that  they  find  no  fault  in  him, 
brand  him  with  what  they  regard  as  the  reproach 
of  heresy,  and  suspend  him,  and  threaten  to  ex- 
communicate him,  unless  he  retract,  and  change 
his  opinions ; his  only  sin  being  that  he  interprets 
some  language  of  Scripture  differently  from  them. 
It  is  thus  that  men,  imitating  their  God,  exact  their 
atonement  and  satisfy  their  justice.  Thus  man, 

“ Dressed  in  a little  brief  authority, 

Plays  such  fantastic  tricks  before  high  Heaven 
As  make  the  angels  weep.” 

Thus  men  assume  the  office  of  champions  of  God ; 
and  thinking  his  honor  intrusted  to  their  custody, 
they  feel  authorized  to  fight  God’s  battles,  and  sub- 
due his  enemies. 

One  of  the  most  eminent  living  clergymen  of  this 
country  declares  that  “ the  great  end  of  God  is 
war  and  conquest.  The  incarnate  God  is  not  chiefly 
an  educator,  but  a warrior.  There  is  a God,  and  a 
king  and  a kingdom  to  be  destroyed,  and  he  is  the 
great  destroyer.”  Such  ministers  may  pray  for  a 
reign  of  love  and  charity  and  peace ; but  it  is  crying 
Peace!  peace!  when  there  is  no  peace,  and  can  be 
none  while  the  chief  office  of  God  is  represented  to 
be  that  of  a warrior,  a mere  combatant  of  the  Devil, 


88 


THE  IMMORAL  TENDENCIES  OF  THE 


who  is  regarded  as  his  great  enemy.  Ministers  may 
exhort  their  auditors  to  shun  resentful  and  vindictive 
feelings  ; but  what  avail  such  exhortations,  when 
accompanied  with  arguments  to  convince  them  that 
God  executes  vengeance,  and  exacts  the  penalty  to 
the  utmost,  and  that  not  only  upon  the  sinful,  but 
upon  the  sinless  ? Men  desire  not  to  be  better,  holier, 
than  their  Deity.  They  do  not  aspire  to  such  a su- 
periority ; they  are  content  to  fall  far  short  of  such  a 
standard.  There  is  too  much  truth  in  that  remark 
attributed  to  a British  statesman,  that,  “inasmuch  as 
God  has  made  man  in  his  own  image,  man  has  re- 
turned the  compliment,  and  made  God  in  his  image.” 
It  is  a melancholy  fact,  a standing  reproach  to  the 
profession,  that  among  clergymen,  as  a class,  towards 
each  other,  there  is  less  fraternal  feeling,  less  social 
intercourse,  less  delicate  courtesy,  less  true  gentle- 
manly bearing,  than  among  members  of  any  other 
profession  or  any  other  class  of  society.  Each  one, 
with  a haughty,  frigid  self-complacency,  seems  to 
feel  himself  dignified  as  the  special  conservator  of 
divine  truth,  and  so  he  passes  by  on  the  other  side 
from  his  clerical  neighbor,  thanking  God  that  he  is 
not  as  other  men,  not  even  as  that  publican.  Men 
imitate  the  Deity  they  worship,  and  such  a poison- 
ous tree  as  that  of  vicarious  atonement  could  only 
produce  such  deadly  fruit. 

Still  further,  this  doctrine  is  objectionable,  because 
of  its  immoral  tendency  to  weaken  the  sense  of  hu- 
man obligation.  If  Jesus  assumed  the  obligations 
of  the  world,  if  all  their  sins  and  guilt  were  antici- 
pated centuries  before  their  birth,  and  the  full  penal- 
ty of  infinite  suffering  paid,  — and  there  cannot  pos- 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  89 


sibly  be  more  than  infinite  suffering,  — men,  notwith- 
standing the  continual  self-contradictory  preaching 
as  to  human  duty,  will  argue  that  human  agency 
has  nothing  to  do  in  the  matter  of  their  salvation. 
What  obligation  are  men  under  to  God,  when  he 
has  exacted  the  full  payment  of  their  debt  from  an 
indorser,  who  assumed  their  obligations  before  they 
had  existence,  and  discharged  the  whole  debt  in  ad- 
vance of  its  contraction  ? Men  feel  that  God  is  bound 
to  meet  his  engagement,  and  has  no  claim  on  them, 
can  justly  exact  nothing,  their  indorser  having  to 
the  very  utmost  met  his  inexorable  demands.  Men 
feel  that  they  owe  God  nothing,  and  it  is  unjust  for 
him  to  ask  anything  of  them.  Deity  demanded  sat- 
isfaction, and  satisfaction  he  has  obtained,  — what 
more  does  he  want  ? This  language  is  painful ; but 
the  subject  demands  it.  But  after  describing  the 
dealings  of  the  Infinite  in  the  language  of  debtor 
and  creditor,  and  degrading  the  sublime  death  of 
Jesus  into  a mere  bloody  signature  to  a certificate 
of  discharge  from  obligation,  on  the  ground  of  uni- 
versal bankruptcy,  preachers  continue  to  be  singu- 
larly amazed  at  the  coldness  and  indifference  of  men 
to  the  claims  of  the  Gospel.  Claims  of  the  Gospel ! 
By  this  theory,  what  claims  can  the  Gospel  have  on 
men  ? Has  Jesus  failed  to  answer  these  claims  to 
the  utmost  for  the  world  ? Or  did  he  only  answer 
them  partially,  — only  on  conditions,  — suffer  infinite 
wrath,  equivalent  to  eternal  misery,  only  to  give  man 
a chance  of  doing  as  he  pleased,  a chance  of  attain- 
ing endless  felicity  or  securing  his  own  damnation  ? 
What  a tissue  of  absurdities  and  immoralities  does 
this  doctrine  place  before  us  at  every  turn  ! It  is 
8* 


90 


THE  IMMORAL  TENDENCIES  OF  THE 


useless  for  preachers  to  treat  the  repugnance  of  rea- 
son and  affection  to  this  doctrine  as  the  sign  of  a 
depraved  and  graceless  heart.  It  is  nothing  beyond 
truth  to  say,  as  some  one  has  said,  that  some  men 
feel,  “ that  to  accept  the  offer  of  such  a doctrine 
would  be  unworthy  of  a noble  heart;  for  he  who 
would  not  rather  be  damned,  than  escape  through 
the  sufferings  of  innocence  and  sanctity,  is  so  far 
from  the  qualifications  of  a saint,  that  he  has  not 
even  the  magnanimity  of  Milton’s  fiends.” 

Why  should  the  clergy  so  deplore  the  unright- 
eousness of  men  who  profess  Christianity,  when 
they  themselves  are  daily  teaching  those  men,  that 
righteousness  is  dangerous,  that  man’s  righteous- 
ness is  worse  than  nothing,  because  he  may  rely  up- 
on his  righteous  deeds  as  the  conditions  of  inward 
peace  and  the  grace  of  God,  by  which  means  his 
good  works  become  the  means  of  his  perdition?  He 
must  repudiate  all  righteous  deeds,  as  being  wholly 
valueless,  and  must  rely  solely  on  the  merits  of 
Christ.  It  is  dangerous  in  the  extreme  to  have  any 
merit  of  our  own.  We  must  attach  no  merit  what- 
ever to  any  deeds  of  ours. 

Too  much,  alas  ! too  much  is  this  doctrine  re- 
duced to  practice.  It  is  not  wonderful,  but  perfect- 
ly consistent  with  the  religious  instructions  which 
many  men  receive,  that  we  frequently  see  those  who 
are  most  devout  on  Sunday  the  most  dishonest  on 
Monday;  those  who  on  Sunday  sing  loudest,  and 
pray  longest,  and  groan  deepest,  and  look  gravest, 
all  through  the  week  take  the  greatest  advantage, 
pay  the  least  regard  to  truth,  are  everything  but  be- 
nevolent, and  scorn  amiability  as  a weakness.  Hon- 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  91 


esty,  truthfulness,  good-will,  and  courtesy  ! what 
are  these  but  morality  ? and  morality  is  dangerous, 
says  the  preacher,  and  the  hearer  echoes  it.  It  is 
religion  that  is  the  essential  thing.  Religion  with- 
out morality  is  a whited  sepulchre.  Christian  mo- 
rality without  religion  is  a contradiction  in  terms. 
Merit!  righteousness!  you  can  have  none,  says  the 
preacher;  you  must  rely  solely  on  the  merits  and 
righteousness  of  Christ;  and  the  hearer  echoes  it, 
and  he  lives  so  as  to  do  something  like  justice  to 
the  preacher’s  teachings.  Sins ! what  has  the  man 
to  do  with  sins  ? of  course  he  sins,  but  Jesus  is  a 
“ good  legal  tender”  for  his  sins,  and  the  account  is 
always  kept  square,  — provided  only  — if  sufficient 
inconsistency  be  tolerated  to  have  any  provision 
in  the  case  — provided  he  have  religion  ; that  is, 
attends  punctually  to  what  the  preacher  calls  the 
“ means  of  grace,”  goes  to  church  promptly,  listens 
attentively,  prays  fervently  in  the  prayer-meeting, 
calls  himself  with  great  ardor  “the  very  chief  of 
sinners,”  and  then  on  Monday  morning  proves  the 
truth  of  his  acknowledgments,  by  showing  that,  if 
not  the  very  chief  of  sinners,  it  is  his  misfortune, 
not  his  fault,  for  he  does  the  best  to  make  his  con- 
fession good. 

Some  years  ago,  the  whole  country  was  agitated 
by  what  were  termed  revivals  of  religion.  Hear 
what  Mr.  Finney,  one  somewhat  notorious  among 
revivalists,  says  now,  at  this  distance  of  time  look- 
ing round  upon  the  remains  of  those  efforts.  “ Where 
are  the  proper  results  of  the  glorious  revivals  we 
have  had  ? I believe  they  were  genuine  revivals  of 
religion,  and  outpourings  of  the  Holy  Ghost,  that 


92 


THE  IMMORAL  TENDENCIES  OF  THE 


the  Church  has  enjoyed  the  last  ten  years.  I be- 
lieve the  converts  of  the  last  ten  years  are  among 
the  best  Christians  in  the  land.  Yet,  after  all,  the 
great  body  of  them  are  a disgrace  to  religion.  Of" 
what  use  would  it  be  to  have  a thousand  members 
added  to  the  Church,  to  be  just  such  as  are  now  in 
it?  Would  religion  be  any  more  honored  by  it,  in 
the  estimation  of  ungodly  men  ? Of  what  use  is  it 
to  convert  sinners,  and  make  them  feel  that  there  is 
something  in  religion,  and  then,  when  they  go  to 
trade  with  you,  or  meet  you  in  the  street,  to  have 
you  contradict  it  all,  and  tell  them  by  your  conform- 
ity with  the  world,  that  there  is  nothing  in  it  ? ” 

Such  are  the  issues  of  what  he  believes  to  be 
“ genuine  outpourings  of  the  Holy  Ghost.”  But 
what,  in  the  name  of  reason,  would  such  a preacher 
expect,  after  having  given  to  these  converts  assur- 
ance that  Jesus  satisfied  divine  justice,  and  they  are 
relieved  from  the  burdens  of  their  guilt  ? Their 
whole  debt  being  cancelled,  and  everything  they 
have  being  clear,  unembarrassed  capital,  it  is  the 
most  natural  thing  in  the  world  that  they  should 
recommence  business,  open  a new  account  in  sin, 
with  the  comfortable  assurance  of  a similar  acquit- 
tal at  another  outpouring  of  the  Holy  Ghost.  This 
doctrine  is  immoral  in  its  tendency,  as  unscriptural 
and  unreasonable  in  itself. 

This  doctrine  of  vicarious  atonement  is  immoral, 
I contend,  in  all  its  logical  tendencies.  Because  it 
degrades  our  conception  of  the  Supreme  Being,  by 
making  one  part  of  God  submit  to  suffering  and 
murder  in  order  to  appease  the  wrath  and  satisfy 
the  justice  of  another  part.  It  is  immoral,  because 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  93 


it  confounds  all  our  ideas  of  justice,  in  making  inno- 
cence to  suffer  in  the  room  of  guilt,  in  discharging 
the  sinful,  and  punishing  the  sinless.  It  is  immoral, 
because  it  fosters  the  spirit  of  bigotry  and  of  war, 
by  causing  men  to  imitate  its  representation  of  God, 
in  resentment,  vindictiveness,  retaliation,  cruelty, 
bloodthirstiness,  and  by  justifying  intolerant  and 
uncharitable  action. 

This  doctrine  is  immoral  in  its  tendency,  because 
it  weakens  the  sense  of  human  obligation,  by  repre- 
senting the  entire  burden  of  guilt  to  have  been  placed 
on  Jesus,  by  making  him  pay  the  whole  debt  of  the 
world’s  sin.  It  thus  becomes  equivalent  to  a divine 
certificate  qualifying  men  for  evil,  — an  indulgence 
authorizing  men  to  commit  sin, — a system  for  cher- 
ishing which  Protestants  so  bitterly  denounce  the 
Church  of  Rome.  It  is  immoral,  because  it  destroys 
in  men’s  minds  the  necessary  connection  between 
acts  and  their  effects,  — the  invariable  law,  by  which 
wrong  is  followed  by  retribution ; it  closes  men’s 
eyes  to  the  very  facts  of  hourly  experience,  and  en- 
courages men  to  look  for  a theory  to  exempt  them- 
selves from  the  effects  of  wrong,  instead  of  a princi- 
ple, and  purity,  and  purpose,  that  will  preserve  them 
from  the  commission  of  wrong.  It  is  immoral,  be- 
cause it  dissociates  religion  from  morality,  and  piety 
from  the  concerns  of  common  life,  by  substituting  a 
mystical  faith  for  actual  beneficence,  a mere  belief 
for  positive  good  works,  formal  prayers  for  pure  prac- 
tices and  outward  rites  for  inward  holiness.  This 
doctrine  is  immoral,  because  it  tends  to  retard  all 
true  social,  intellectual,  and  moral  progress,  by  de- 
preciating human  efforts,  and  undervaluing  human 


94 


THE  IMMORAL  TENDENCIES  OF  THE 


science,  human  wisdom,  benevolence,  and  righteous 
deeds. 

In  the  thirty-nine  articles  which  form  the  creed 
of  one  of  the  large  and  respectable  denominations  of 
this  country,  the  thirteenth  article  says:  “ Works  done 
before  the  grace  of  Christ  and  the  inspiration  of  his 
holy  spirit  are  not  pleasant  to  God.”  The  eighteenth 
article  reads : “ They  also  are  to  be  had  accursed 
that  presume  to  say,  that  every  man  shall  be  saved 
by  the  law  or  sect  which  he  professeth,  so  that  he 
be  diligent  to  frame  his  life  according  to  that  law 
and  the  light  of  nature.  For  holy  Scripture  doth 
set  out  unto  us  only  the  name  of  Jesus  Christ, 
whereby  we  must  be  saved.” 

The  Westminster  Shorter  Catechism,  which  is 
learned  and  repeated  by  probably  ten  thousand  chil- 
dren in  the  United  States  this  day,  says : 11  Christ 
executeth  the  office  of  a priest  in  his  once  offering 
up  of  himself  a sacrifice  to  satisfy  divine  justice.” 
Again : “ Christ’s  humiliation  consisted  in  his  under- 
going the  miseries  of  this  life,  the  wrath  of  God,  the 
cursed  death  of  the  cross.”  Truth  is  worth  search- 
ing for,  and  when  found  richly  does  it  repay  the  la- 
bor it  has  cost.  There  is  no  doctrine  more  frequent- 
ly enforced,  in  some  one  of  its  phases,  than  that  of 
vicarious  atonement.  Examine  it  fearlessly,  analyze 
it  closely,  trace  it  back  to  its  origin,  observe  its  ef- 
fects, and  follow  it  out  in  its  tendency,  and  decide 
upon  its  character.  Decide  upon  its  authority,  de- 
termine whether,  by  any  rule,  principle,  or  process  of 
interpretation,  the  Scripture,  the  Gospel  record,  is 
even  to  be  forced  or  distorted  into  the  support  of 
such  a doctrine. 


COMMON  DOCTRINE  OF  VICARIOUS  ATONEMENT.  95 


Friends,  I speak  earnestly  on  this  subject,  for  I 
feel  deeply.  This  is  no  question  to  be  dismissed 
from  your  minds,  with  your  exit  from  this  edifice  to- 
night. I stand  not  here  to  entertain  you,  to  help  to 
kill  the  dulness  of  Sunday-time  ; but,  if  possible,  to 
awaken  thought  and  quicken  consciences.  The 
truth  on  this  question  is  of  direct,  personal,  practi- 
cal, and  perpetual  interest  to  every  man,  — as  much 
so  as  your  statute-books,  and  day-books,  and  ledgers, 
your  stocks  and  your  exchanges,  your  bills  payable 
and  your  bills  receivable,  your  legislative  business 
and  your  office  business,  your  store  business  and 
your  shop  business,  your  home  enjoyments,  and  your 
most  private,  sacred,  inward  happiness. 

Then  if  you  have  considered  it,  reconsider  it, 
and  still  again  consider  it;  weigh  it  solemnly  in  all 
its  bearings,  and,  never  presuming  that  you  have 
found  all  truth,  continue  in  unceasing  pursuit  of 
truth,  and  boldly,  firmly,  with  more  than  the  firm- 
ness of  your  mountain  rock,  yet  with  the  Christian 
gentleness  of  a childlike  spirit,  hold  fast  ever  to  the 
good ; for  good,  like  God,  is  eternal. 


DISCOURSE  VII. 


FORGIVENESS  OF  SIN. 

WHEN  HE  WAS  YET  A GREAT  WAY  OFF,  HIS  FATHER  SAW 
HIM,  AND  HAD  COMPASSION  ON  HIM. — Luke  XV.  20. 

IF  WE  CONFESS  OUR  SINS,  HE  IS  FAITHFUL  AND  JUST  TO 

forgive  us. — 1 John  i.  9. 

The  more  closely  I observe,  the  more  am  I per- 
suaded that  nearly  all  controversies,  discussions,  and 
even  calm  inquiries,  might  be  narrowed  down  to  a 
definition  of  terms,  — an  explanation  of  the  sense  in 
which  we  understand  the  words  which  we  employ. 
For  men  are  constantly  using  the  same  words  as  if 
they  meant  the  same  thing,  when  they  differ  widely 
in  their  meaning;  and,  again,  using  the  same  words 
as  if  attaching  a different  sense  to  them,  while  both 
are  using  them  in  exactly  the  same  sense.  Forgive- 
ness is  a term  frequently  employed  in  Scripture, 
and  it  is  often  employed  in  the  common  language 
of  life.  There  appears  to  prevail  much  confusion 
of  ideas  in  connection  with  it.  On  coming  to  ex- 
amine closely  the  idea  expressed  by  the  term  for- 
giveness, there  seems  indeed  to  be  a peculiar  indefi- 
niteness in  the  word  itself,  though  it  should  stand 


FORGIVENESS  OF  SIN. 


97 


for  a very  definite  idea.  In  a religious,  or  scriptural, 
or  theological  sense,  it  is  said  that  God  forgives 
man’s  sins.  Religion  appears  to  be  regarded  by 
many,  perhaps  by  most  persons,  by  most  Christians 
of  every  name,  liberal  and  exclusive,  as  a plan, 
means,  or  agency  by  which  men  may  obtain  par- 
don, i.  e.  exemption  from  effects,  entire  justification 
from  the  Deity,  for  the  commission  of  sin. 

That  sinful  acts  are  necessary  appears  to  be  as- 
sumed, so  far  that  the  chief  object  of  Christianity, 
it  is  alleged,  is  to  secure,  in  some  way,  pardon  or 
forgiveness  from  God  for  committing  those  neces- 
sary acts;  i.  e.  that  the  Supreme  Ruler  shall  over- 
look, or  forget  entirely,  by  some  means,  the  wrong 
which  man  does,  and  regard  him  with  approbation, 
as  if  no  sin  had  been  committed.  In  consistency 
with  this  view,  several  things  are  taken  for  granted. 
First,  it  is  taken  for  granted  that  men  must  sin. 
Next,  it  is  taken  for  granted  that  God  is  personally 
angry  with  men,  and  will  punish  them,  not  retribu- 
tively,  but  vindictively,  for  sin.  In  the  third  place,  it 
is  taken  for  granted  that  God  can,  if  he  will,  over- 
look, forget,  or  blot  out,  literally  and  entirely,  the 
remembrance  of  men’s  sins,  or,  in  other  words,  that 
he  can  allow  men  to  sin  without  allowing  any  evil 
consequences  whatever  to  result  from  sinning.  And 
finally,  it  is  taken  for  granted,  that,  by  the  use  of 
some  certain  means,  men  may  conciliate  the  divine 
favor,  induce  God,  or  place  him  under  obligation,  to 
turn  away  the  consequences  of  sin,  and  secure  that 
which  is  expressed  by  the  term  forgiveness. 

The  subject  is  one  of  universal,  profound,  and  en- 
during interest,  and  worthy,  therefore,  of  the  most 
9 


98 


FORGIVENESS  OF  SIN. 


earnest  consideration.  This  consideration  let  us  en- 
deavor to  give  to  the  subject  in  the  simplest  and 
plainest  language  possible. 

What  is  meant  by  forgiveness,  either  on  the  part 
of  God  towards  man,  or  as  exercised  by  man  towards 
man  ? To  obtain  something  like  a satisfactory  reply 
to  this  inquiry,  we  are  not  to  assume  that  sin  is  ne- 
cessary, that  men  must  sin,  and  that  to  forgive  is  to 
remove  responsibility  for  sinning,  to  deliver  from  the 
natural  and  just  consequences  of  sinning.  This  would 
be  simply  to  take  everything  for  granted,  and  leave 
no  room  for  inquiry.  Further  investigation  would  be 
useless.  What,  then,  is  sin  ? In  the  words  of  St. 
Paul,  sin  is  the  transgression  of  law ; where  there 
is  no  law,  there  is  no  transgression.  What  law  is 
meant?  In  general  terms,  the  law  of  our  being, 
which  is  the  law  of  God ; the  laws  established  by 
the  Creator  for  the  government  of  man,  and  by 
which  our  physical  and  intellectual  and  spiritual 
existence  and  action  must  be  ruled. 

Of  some  of  the  principles  or  laws  which  the  Cre- 
ative Intelligence  has  established  to  govern  our  exist- 
ence and  action,  we  are,  in  a greater  or  less  degree, 
ignorant.  With  most  of  them,  however,  most  men 
are  acquainted.  By  intuition,  or  by  reason,  or  by 
revelation,  or  by  all  combined,  most  men  know  when 
they  do  wrong;  most  men  know  when  they  violate 
the  natural  law,  which,  as  proceeding  from  the  Cre- 
ator, is  also  the  divine  law,  which  should  rule  the 
body,  or  the  mind,  or  the  spirit.  But  whether  or 
not  men  know,  to  search  for,  to  discover,  and  sub- 
mit to  the  principles  or  laws  ordained  by  the  Creator 
for  our  welfare,  appears  to  be  the  chief  end  of  our 


FORGIVENESS  OF  SIN. 


99 


temporal  or  visible  existence.  And  in  such  inquiry, 
discovery,  and  submission  consists  our  highest  earth- 
ly happiness,  our  true  well-being. 

And  first,  let  us  illustrate  as  to  forgiveness  be- 
tween man  and  man.  What  is  effected  when  one 
person  forgives  another?  A man  with  knowledge 
and  design  wrongs  you  in  property  and  person. 
He  thus  occasions  privation  of  outward  comfort, 
bodily  pain,  and  mental  agony.  What  then  is  meant 
by  your  forgiving  him  ? Is  it  meant  that  the  injury 
which  he  has  done  ceases  to  be  an  injury,  in  con- 
sequence of  your  pardon  ? Does  your  forgiveness 
cause  what  was  wrong  to  be  no  longer  a wrong,  but 
absolutely  right,  or  blot  it  from  existence  and  cause 
it  to  be  nothing?  Certainly  not.  Does  your  for- 
giveness of  the  injury  restore  to  yourself  your  lost 
property,  or  recover  to  yourself  your  lost  comfort 
and  health  ? Certainly  not.  But  he  may  replace  by 
other  property  that  which  he  has  destroyed  ; he  may 
measurably  mitigate  your  pain  of  mind,  and  relieve 
your  pain  of  body.  Then  does  your  forgiveness 
leave  him  innocent,  as  though  he  had  never  done 
the  injury  ? Does  the  time  in  which  he  did  the  wrong 
cease  to  be  time  ? does  the  property  cease  to  be  prop- 
erty ? does  the  pain  cease  to  be  pain  ? is  the  act  no 
longer  an  act?  In  a word,  does  your  forgiveness 
cause  all  that  was  real  to  be  unreal?  does  it  anni- 
hilate fact  ? does  it  make  something  to  be  nothing  ? 
This  is  impossible,  absolutely,  in  the  very  nature  of 
things. 

Then  what  is  meant  by  the  pardoning  or  forgiving 
of  that  same  wrong,  by  the  Supreme  Ruler?  For 
wrong,  or  sin,  being  the  transgression  of  the  laws  of 


100 


FORGIVENESS  OF  SIN. 


our  being,  whether  the  injury  be  immediately  to  our- 
selves, or  to  another,  is  equally  sin  against  God,  the 
author  of  those  laws. 

When  one  prays  for  pardon  for  his  sins,  does  he 
desire,  and  does  he  expect,  that  by  forgiveness  he  is 
to  be  absolutely  innocent,  and  the  same  as  though 
he  had  never  sinned?  Does  he  desire  and  expect 
that  God  will  annihilate  the  time  in  which  he  did 
wrong,  and  continue  the  thread  of  his  existence  as 
though  no  such  time  had  ever  been  ? Does  he  de- 
sire and  expect  that  forgiveness  shall  cause  the  fact 
of  his  actions  to  be  no  longer  fact  ? Or,  in  fine,  does 
he  desire  and  expect  that  by  forgiveness  God’s  re- 
membrance, and  his  own  remembrance,  of  the  fact  or 
identity  of  his  act,  shall  at  once  and  for  ever  perish  ? 
If  so,  I only  ask,  does  he  not  desire  and  expect  what 
is  against  nature,  against  reason,  against  experience, 
against  revelation,  which  declares  all  shall  receive  for 
the  wrong  they  do,  and  against  all  that  be  himself 
knows  of  the  world,  or  of  man,  or  of  God  ? Or  does 
he  desire  and  expect  either  more  or  less  than  positive 
annihilation  of  his  own  being,  the  loss  of  his  iden- 
tity? 

The  question  still  remains  with  undiminished  in- 
terest, What  is  meant  by  forgiveness  ? Here  we 
have  to  confess,  that  we  are  limited  on  every  side, 
by  the  imperfection  and  ambiguity  of  human  lan- 
guage,— we  fail  to  express  in  terms  the  realities  of 
thought  and  feeling.  Let  us  here  follow  experience, 
and  listen  to  her  voice,  as  far  as  it  is  capable  of  dis- 
tinct enunciation,  and  bring  the  result  to  the  inter- 
pretation of  Scripture  language. 

For  an  instance,  — you  are  a parent;  you  desire 


FORGIVENESS  OF  SIN. 


101 


your  child,  under  certain  circumstances,  to  pursue  a 
course  which  you  carefully  prescribe.  In  your  ma- 
ture wisdom,  you  provide  what  you  consider  a suita- 
ble rule  or  law,  by  which  the  child  is  to  be  governed. 
Obedience  to  this  law,  on  the  part  of  the  child,  is  to 
secure  his  own  comfort,  and  your  gratifying  appro- 
bation. Disobedience  is  to  bring  injury  upon  him- 
self, and  perhaps  discomfort  and  even  pain  to  you. 
Under  the  circumstances  against  which  the  law  was 
provided,  the  child  violates,  transgresses  the  law, 
and  brings  upon  himself  the  injury  and  pain  which 
you  declared  and  indicated  as  the  legitimate  result, 
in  case  of  disobedience. 

We  now  readily  perceive  the  mental  condition  of 
the  child.  He  first  experiences  the  bitterness  of  suf- 
fering brought  upon  himself  by  his  own  wrong  act ; 
to  this  is  superadded  the  thought  of  disobedience, — 
the  feeling  of  guilt.  How  shall  he  meet  the  parent 
whom  he  has  disobeyed,  whose  authority  he  has 
disregarded,  whose  law  he  has  violated  ? He 
shrinks  from  the  look  of  reproach,  he  dreads  the 
pain  of  punishment.  True,  he  remembers  the  un- 
failing kindness  of  his  parent ; but  this  remembrance 
only  aggravates  his  sense  of  guilt;  he  reproaches  him- 
self still  more  for  his  ungrateful  disobedience.  Still 
he  seeks  the  presence  of  his  parent  sorrowfully,  ac- 
knowledges his  guilt,  and  implores  forgiveness.  You 
as  the  parent  meet  him  ; you  discover  instantly  the 
wrong  that  he  has  done ; you  affectionately  embrace 
your  disobedient  child ; you  mingle  your  tears  of 
compassion  with  his  tears  of  anguish  and  repentance; 
you  assure  him  of  your  pardon,  of  your  aid,  of  your 
unabated  love.  He  feels,  he  knows,  that  he  is  for- 
9 * 


102 


FORGIVENESS  OF  SIN. 


given  ; he  no  longer  looks  for  your  word  of  reproach, 
he  no  longer  dreads  to  meet  an  angry  countenance  ; 
in  your  tears  and  smiles  he  sees  the  bow  of  promise, 
which  gives  him  the  fullest  assurance  of  your  par- 
doning love. 

But  now  that  he  is  actually  forgiven,  does  it  cease 
to  be  a fact,  that  he  disobeyed  his  parent,  violated 
law,  and  brought  suffering  upon  himself?  While 
his  wounded  body  lives,  will  it  not  bear  the  mark  of 
the  injury  which  he  has  inflicted  on  it?  While 
memory  remains,  can  he  wholly  forget  his  disobe- 
dience ? Can  time  be  rolled  back  to  cover  the  fact 
of  his  wrong-doing?  Can  a portion  be  taken  out 
from  the  eternity  of  the  past,  and  sunk  into  the  dark- 
ness of  oblivion  ? This  is  something  of  which  the 
mind  can  form  no  possible  conception.  Still  he  is 
forgiven,  and  now,  with  increased  love,  with  a great- 
er debt  of  gratitude,  he  obeys  and  honors  and  re- 
veres his  forgiving  parent. 

Then  for  a parent  to  forgive  a child  is  simply  this, 
namely,  for  the  parent  to  assure  the  child  that  no 
feeling  of  resentment  is  cherished,  that  he  still  loves 
the  child  with  the  true  affection  of  a parent,  although 
this  assurance,  this  forgiveness,  can  never  destroy  the 
fact  of  the  child’s  disobedience, — can  never  efface 
from  the  child’s  mind  the  capacity  of  remembering 
the  wrong  with  which  it  has  once  been  justly  charge- 
able. . 

Now  we  must  be  careful  not  to  press  too  far  the 
analogy  between  the  relation  of  a human  parent  to 
his  child,  and  the  relation  of  the  Infinite  Father  to 
his  earthly  children.  Neither  can  we  press  the  lan- 
guage of  the  Scriptures,  which  is  adapted  to  our  im- 


FORGIVENESS  OF  SIN. 


103 


perfect  conceptions  of  infinite  perfection.  For  our 
view  of  God  is  only  the  view  by  a finite  mind  of  a 
Being  who  is  absolutely  infinite.  God  is  repre- 
sented in  Scripture,  now  as  being  angry,  now  as 
being  pleased,  now  resolving  and  now  repenting,  as 
now  stretching  out  his  hand,  as  now  uttering  his 
voice,  now  walking  abroad,  and  now  sitting  on  his 
throne.  But  these  are  all  only  the  imperfect  signs 
of  absolute  perfection  and  of  absolute  truth.  You 
may  be  angry  with  your  child,  God  cannot  be  angry. 
It  is  not  a passion  belonging  to  his  nature.  You 
may  be  pleased  with  your  child,  God  cannot  be 
literally  pleased  by  us.  For  God  is  immutable  and 
eternal.  We  literally  can  neither  augment  the  pleas- 
ure, nor  diminish  the  happiness  of  the  One  Infinite 
and  absolutely  Perfect. 

Now  without  considering  each  particular  incident 
in  the  illustration  by  Jesus  called  the  parable  of  the 
Prodigal  Son,  the  parable,  as  a whole,  illustrates 
forcibly,  as  it  seems  to  me,  the  nature,  conditions, 
and  results  of  forgiveness.  In  its  parts,  it  was  de- 
signed to  have  a special  signification  to  some  of  the 
persons  to  whom  it  was  immediately  addressed,  but 
in  the  breadth  of  its  spirit  it  affords  a vivid  repre- 
sentation of  the  repentant  man  and  the  forgiving 
God.  The  son,  it  is  said,  received  his  portion ; he 
voluntarily  surrounded  himself  with  evil  influences; 
his  resources  were  soon  exhausted ; he  found  himself 
in  a destitute  and  miserable  condition.  By  this  he 
was  brought  to  reflection ; he  remembered  the  kind- 
ness of  his  parent ; he  resolved  to  return  to  the  home 
of  his  childhood,  to  confess  his  guilt,  implore  forgive- 
ness, and  enter  upon  a new  and  virtuous  career. 


104 


FORGIVENESS  OF  SIN. 


He  carried  his  resolution  into  effect ; he  started  for 
the  paternal  mansion  ; his  parent  discovered  him 
while  yet  at  a great  distance ; instantly  the  compas- 
sionate father  divined  the  condition  of  his  delinquent 
son;  and,  waiting  for  no  confessions,  asking  no  prom- 
ises, demanding  no  satisfaction,  he  ran  and  met 
him,  and  embraced  him,  assuring  him  at  once  of 
forgiveness  and  of  favor,  and  of  true  affection. 

And  now  he  is  actually  forgiven,  i.  e.  he  is  assured 
of  his  father’s  love,  and  no  longer  expects  frowns,  re- 
proach, and  punishment;  yet  the  health  and  time 
and  treasure  he  has  lost  and  misspent  and  wasted, 
are  gone  beyond  all  possible  recovery.  However  he 
may  improve  the  time  to  come,  and  whatever  new 
health  and  treasure  he  may  acquire,  the  evils  he  has 
brought  upon  himself,  the  wrong  that  he  has  done, 
can  never  cease  to  be  facts,  while  the  framework  of 
the  world  remains  ; nor  can  he  cease  to  remember 
them,  while  he  retains  his  personal  identity. 

Now  for  man’s  relation  to  God.  Does  God  change 
towards  man,  or  man  towards  God?  Man  received 
from  God  his  portion,  his  high  endowments  as  a 
moral  being,  for  the  improvement  of  which  he  is  re- 
sponsible. He  misuses  and  injures  the  powers  in- 
trusted to  him ; the  consequences,  sorrow,  suffering, 
and  remorse,  soon  appear.  With  his  imperfect  view 
of  the  Divine  Being,  he  regards  God  as  angry  with 
him  and  inflicting  punishment.  He  now  humbles 
himself  before  the  Great  Intelligence,  and  while  he 
is  yet  a great  way  off,  while  he  yet  dimly  appre- 
hends the  character  of  God,  before  he  experiences 
that  God  is  and  always  has  been  love,  the  compas- 
sion of  the  Heavenly  Father  meets  him  and  comforts 


FORGIVENESS  OF  SIN. 


105 


him,  by  imparting  to  his  troubled  mind  the  assu- 
rance that  God  is  not  angry,  but  is  ever  gracious ; 
that  God  is  not  resentment,  but  is  grace ; that  God  is 
not  only  a stern  Judge,  but  a loving  Father.  He 
now  feels  that  he  is  forgiven,  but  his  forgiveness 
does  not  restore  his  mutilated  body,  does  not  of 
necessity  strengthen  his  injured  intellect,  nor  does  it 
recall  his  misspent  time. 

It  is  clear,  then,  that  in  the  sense  of  entire  exemp- 
tion from,  a complete  obliteration  of,  the  natural  re- 
sults of  sin,  the  transgression  of  the  laws  of  our  being, 
the  common  expectation  of  forgiveness  is  unfound- 
ed. It  is  true,  that,  as  in  civil  government,  the  oper- 
ation of  one  law  is  modified  and  restrained  by  the 
operation  of  another  law ; so  may  the  legitimate 
consequences  of  the  violation  of  one  law  of  our 
moral  being  be  modified  and  restrained  by  the  strict 
observance  of  another.  But  this  is  no  departure 
from,  but  within,  the  established  conditions  of  our 
existence.  For  within  the  whole  range  of  human 
experience  there  is  no  warrant  for  the  belief,  there 
is  no  instance  where  it  has  ever  occurred,  that  actual 
guilt  has  been  converted  into  innocence,  that  wrong 
has  been  converted  into  right,  or  that  the  natural 
and  legitimate  consequences  of  the  violation  of  the 
law  of  being  have  been  wholly  obliterated  by  any- 
thing called  or  understood  to  be  forgiveness.  The 
grace  of  God,  as  Scripture  declares,  is  given  to  us 
that  we  may  live  soberly,  righteously,  and  godly ; 
not  that  we  may  live  sinfully,  and  escape  the  results 
of  sin. 

The  very  term  forgiveness  is  an  accommodation 
to  our  imperfect  conception  of  the  perfect  God. 


106 


FORGIVENESS  OF  SIN. 


Accordingly,  when  we  find  in  Scripture  the  phrase 
“forgiveness  of  sins,”  whatever  it  truly  did  signify 
to  the  minds  of  those  who  wrote  or  uttered  it,  we 
may  not  always  clearly  distinguish.  But  one  thing, 
unquestionably,  it  does  not  signify  to  us;  it  does  not 
signify  complete  exemption  from  the  natural  and 
just  consequences  of  sin.  The  fact  of  having  sinned 
can  only  perish  with  the  individual  himself.  The 
marks  and  remembrance  of  the  wrong  can  only 
cease  with  the  person  and  the  memory  of  the  being 
who  commits  the  wrong.  Time  and  truth  and  in- 
nocence, once  lost,  can  never,  as  all  feel  and  know, 
be  recovered,  howsoever  the  effects  of  their  loss  may 
be  moderated  by  time,  and  by  subsequent  fidelity  to 
truth  and  virtue.  New  truth  and  new  innocence 
may  be  acquired ; the  lost  innocence  can  never  be 
regained. 

When  we  realize  the  natural  result  of  sin,  the  vio- 
lation of  the  laws  which  rule  our  being,  it  is  so  or- 
dered, as  one  result  of  sin,  that  we  regard  God  as 
angry  with  us,  and  inflicting  arbitrary  punishment 
upon  us.  In  this  frame  of  mind  we  seek  relief  in 
humble  confession  of  our  guilt,  in  reflection  on  our 
own  misdeeds,  and  in  contemplation  of  the  Divine 
character.  By  this  examination  of  ourselves,  and 
contemplation  of  God,  the  mist  which  obscured  our 
moral  vision  disappears,  and  we  perceive  more  dis- 
tinctly the  tenderness,  the  protection,  the  unceasing 
love,  of  the  Supreme  Father.  The  frown  which  our 
minds  imagined  on  the  countenance  of  the  Deity 
passes  away ; we  find  relief ; and  this  experience,  be- 
cause no  other  words  describe  it,  we  call  forgiveness. 
For  at  that  same  instant  that  we  experience  this 


FORGIVENESS  OF  SIN. 


107 


sense  of  pardon,  we  are  the  more  humbled,  the  more 
profoundly  reverent  and  grateful,  because  we  remem- 
ber the  wrong  which  we  have  done,  the  evil  we  have 
brought  upon  ourselves,  the  very  marks  of  which  we 
still  bear  about  upon  our  bodies,  and  within  our 
minds.  The  unchangeable  God  has  not  changed 
in  feeling  or  in  action,  but  our  relation  and  feeling 
towards  him  have  been  changed  by  repentance  and 
reform. 

Such  are  now,  as  far  as  we  can  discover,  the  na- 
ture and  conditions  of  forgiveness,  here  in  this 
world,  and  such,  so  far  as  we  can  discover  them, 
they  will  be  in  all  worlds,  so  long  as  man  may  need 
and  call  for  forgiveness.  Even  for  ever,  if  for  ever 
there  should  by  any  possibility  be  any  souls  needing 
and  calling  for  forgiveness,  such  will  still  be  its  na- 
ture and  conditions;  namely,  not  God  changed  to- 
ward us,  but  a restored  consciousness  in  us  of  the 
eternal  compassion  of  God,  a sense  of  alienation  re- 
moved, on  condition  of  repentance,  reform,  confi- 
dence, and  love. 

From  these  considerations,  we  perceive  — as  no 
one  man  by  pardoning  another  can  annihilate  the  fact 
of  the  injury  which  the  other  has  done,  nor  efface 
the  rememberance  of  guilt  from  the  other’s  mind  — 
that  by  forgiveness,  between  man  and  man,  we  must 
understand  simply  this ; namely,  the  assurance,  on 
the  part  of  the  one  injured,  that  he  will  not  retort 
upon  the  injurer  the  wrong  which  has  been  done 
by  him  ; that  instead  of  anger,  there  shall  be  favor; 
instead  of  indignation,  there  shall  be  compassion  ; 
instead  of  resentment,  there  shall  be  kindness ; in- 
stead of  retaliation,  there  shall  be  self-control. 


108 


FORGIVENESS  OF  SIN. 


Whether  from  God  towards  man,  or  from  man 
towards  man,  a correct  understanding  of  forgive- 
ness, if  a correct  understanding  be  attainable,  is  a 
concern  of  the  most  practical,  continued,  and  univer- 
sal moment,  lest  we  persist  in  wronging  others,  or 
indulging  in  the  violation  of  the  laws  which  should 
rule  our  own  nature,  under  the  presumption  that  by 
the  expression  of  good-will,  by  the  disinclination  to 
resentment,  which  we  call  forgiveness,  guilt  can 
be  converted  into  innocence,  vice  into  virtue,  sin  into 
holiness,  and  remorse  into  happiness  ; — a presump- 
tion unwarranted  by  revelation,  without  a shadow 
of  ground  in  reason,  and  against  all  human  expe- 
rience. There  can  be  no  substitution  of  persons,  no 
vicarious  atonement,  no  annihilation  of  realities.  It 
was  thus,  by  his  living,  his  teaching,  and  his  dying 
for  the  truth,  that  Jesus  proposed  to  save  us  from  our 
sins ; to  point  out  the  only  way  by  which  we  should 
work  out  our  own  salvation  from  the  consequences 
of  sin,  both  temporally  and  eternally,  by  saving  from 
the  sins  themselves. 

Fellow- Christians,  worshippers,  and  searchers  after 
truth,  let  us  earnestly  endeavor  not  to  darken  the  im- 
age of  the  Deity  within  our  own  bosoms.  Let  us 
not,  by  injustice,  unkindness,  inconsiderate  passion,  or 
other  voluntary  wrong,  stain  the  mirror  of  the  soul, 
which,  when  unimpaired,  reflects  truly  the  glory  of 
the  attributes  of  God.  But  when,  in  our  weakness, 
we  fall  before  temptation,  let  us  hasten  in  humble 
penitence  to  that  prayerful  meditation  which  shall 
quicken  our  blunted  spiritual  faculties  into  a just 
perception  of  the  immutable  love  of  the  Divine 
Father,  which  shall  bind  us  all  more  closely,  in  bonds 


FORGIVENESS  OF  SIN. 


109 


of  gratitude,  to  a life  of  more  perfect  purity.  For 
the  pure  in  heart  never  lose  the  sense  of  a Divine 
presence,  never  distrust  the  Infinite  beneficence. 

God  forgives  me  when  I sin,  not  by  a miraculous 
suspension  of  the  natural  operation  of  his  laws,  not 
by  reversing  the  conditions  of  my  being  and  destroy- 
ing my  identity,  — for  he  executes  righteous  judg- 
ment, rendering  to  every  man  according  to  every 
man’s  own  work,  — but  by  affording  to  my  imperfect, 
sorrowing,  and  bewildered  spirit  the  comforting  as- 
surance of  his  immutable  goodness,  infinite  love,  and 
perfect  justice.  Sorrow,  penitence,  and  prayerful 
meditation  are  ministering  angels  to  our  troubled 
minds. 

“ How  beautifully  falls  from  human  lips 
That  blessed  word,  Forgive  ! 

Thrice  happy  he  whose  heart  has  been  so  schooled 
In  the  meek  lessons  of  humanity, 

That  he  can  give  it  utterance  : it  imparts 
Celestial  grandeur  to  the  human  soul, 

And  maketh  man  an  angel.” 


10 


DISCOURSE  VIII. 


LAW  OF  RETRIBUTION. 

THE  RIGHTEOUS  JUDGMENT  OF  GOD  ; WHO  WILL  RENDER  TO 
EVERY  MAN  ACCORDING  TO  HIS  DEEDS.  — Rom.  ii.  5,  6. 

The  substance  of  this  declaration  is  a number  of 
times  repeated  in  the  New  Testament.  Matthew 
reports  Jesus  as  saying,  “ The  Son  of  Man  shall 
come,  and  then  shall  he  reward  every  man  according 
to  his  works.”  St.  Paul  elsewhere  frequently  uses  a 
similar  form  of  expression,  saying,  “ We  must  all 
appear  before  the  judgment-seat  of  Christ,  that 
every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good  or 
bad.”  “ If  there  be  first  a willing  mind,  it  is  accept- 
ed, according  to  that  a man  hath,  and  not  according 
to  that  he  hath  not.”  “ Every  man  shall  receive  his 
own  reward,  according  to  his  own  labor.” 

Was  this  a new  principle,  a new  Divine  decree, 
and  thenceforth  to  be  universally  applied,  because  of 
its  freshly  declared  authority?  Most  manifestly  it 
was  no  new  principle,  which  had  just  flashed  in  ce- 
lestial light  from  the  Divine  mind.  It  was  not  true 
only  because  St.  Paul  declared  it,  but  St.  Paul  af- 


LAW  OF  RETRIBUTION. 


Ill 


firmed  it  because  it  was  true,  — always  had  been,  and 
always  must  be  divinely  true.  It  was  now  peculiar- 
ly revealed  and  enforced,  but  it  had  been  always 
true  as  God  is  true.  These  words,  in  connection 
with  those  other  words,  “ God  is  no  respecter  of 
persons;  but  in  every  nation,  he  that  feareth  him, 
and  worketh  righteousness,  is  accepted  with  him,”  — 
embody  the  grand  truth  of  Christian  revelation,  the 
grand  principle  of  Christian  life,  and  the  grand  idea 
of  Christian  justice.  For  you  remember  St.  Paul  says 
of  other  nations  than  Hebrews,  — those  who  have 
not  a written  or  declared  law,  — that  so  far  as  they 
do  by  nature  the  things  contained  in  the  law,  they 
are  a law  to  themselves,  having  the  work  of  the 
law  (that  is,  the  requirements  of  the  law)  written  on 
their  hearts,  their  consciences  accusing  or  excusing. 
This  principle  of  strict  equity  is  well  termed  by  St. 
Paul,  “the  righteous  judgment  of  God.”  What 
other  principle  would  be  righteous,  i.  e.  rigidly  right 
to  each  and  every  moral  being,  variously  circum- 
stanced, as  each  human  being  is,  from  his  birthday 
to  his  death  ? 

But  how  does  this  equitable  principle  comport 
with  the  theologies  which  have  been  systematized 
by  ecclesiastical  councils,  during  fifteen  hundred 
years  of  the  Christian  era  ? No  ; say  the  theologies. 
God  does  not  render  to  every  man  according  to  his 
deeds,  but  according  to  God’s  grace,  or  according  to 
the  merits  of  Christ.  Here  the  principle  of  equity 
is  emphatically  denied,  and  a principle  of  substitu- 
tion is  adopted.  Our  idea  of  strict  justice  is  utterly 
confounded  by  the  adoption  of  a vicarious  theory. 
Instead  of  order,  law,  and  harmony,  disorder,  un- 


112 


LAW  OF  RETRIBUTION. 


certainty,  and  confusion  are  asserted.  The  moral 
government  of  God  is  then  irregular,  unsettled,  lia- 
ble, like  human  governments,  to  convulsions  and 
revolution.  In  other  words,  the  moral  administration 
of  God  becomes  a mere  system  of  failures  and  cor- 
rections; of  mistakes  and  expedients;  of  painful  exi- 
gencies, and  painful  devices  to  meet  the  exigencies ; 
of  defects  in  the  original  arrangements,  and  plans 
adapted  to  the  supply  of  those  defects.  Christianity, 
by  this  view,  becomes  a mere  system  of  machinery, 
designed  to  work  out,  to  some  limited  extent,  what 
was  to  have  been  much  more  perfectly  wrought  out 
by  the  original  plan,  had  not  the  Divine  intentions 
been  all  deranged  by  the  stealthy  interference  of  a 
heaven-born  malicious  enemy  of  God,  a mighty 
prince  of  evil. 

In  the  face  of  this  theology,  what  is  the  actual 
experience  of  mankind  ? and  what  has  been  the  ex- 
perience of  every  nation,  race,  and  family,  of  which 
we  have  historic  knowledge?  It  is,  that  in  the  case 
of  every  individual,  from  the  first  man  or  men  cre- 
ated to  this  hour,  pain,  privation,  suffering,  and  all 
the  common  ills  of  life,  have  been  exactly  propor- 
tioned to  the  ignorant  or  wilful  transgression  of  the 
divinely  appointed  and  irrevocable  laws  of  nature  ; 
whilst  enjoyment,  peace,  confidence,  hope,  and  true 
superiority  to  common  evils,  have  been  always,  with 
equal  exactness,  proportioned  to  the  knowledge  of, 
and  obedience  to  the  knowledge  of,  those  same  di- 
vinely appointed,  unvarying  conditions.  But  is 
there  not,  inquires  an  objecter  or  doubter,  has  there 
not  always  been,  favoritism  practised  by  nations  ? 
Does  observation  prove  that  all  men  are  similarly 


LAW  OF  RETRIBUTION. 


113 


affected  by  similar  acts  of  obedience  or  disobedience, 
of  ignorant  or  of  wilful  transgression  ? Most  cer- 
tainly not.  Let  us  beware  of  misinterpretation. 
Nature,  which  is  the  expression  of  God,  always  acts 
in  harmony  with  itself.  Nature  has  always  preserved 
its  entire  consistency,  and  justice  has  always  been 
administered  by  nature.  Similar  effects  have  not 
appeared  to  follow  similar  acts,  because  no  two  act- 
ors have  ever  been  similarly  constituted  and  simi- 
larly situated.  See  the  innumerable  differences  of 
age,  of  capacity,  of  knowledge,  of  external  circum- 
stances of  physical,  mental,  and  moral  constitution ; 
and  on  reflection  you  at  once  perceive  that  the  re- 
tributive effects  of  similar  actions  must  in  equity  cor- 
respond, both  in  appearance  and  in  fact,  with  these 
countless  shades  of  variation  in  man  and  his  environ- 
ments. 

Here  is  a man  of  feeble  physical  and  mental  con- 
stitution, who  transgresses  law  ; shah  there  be  a spe- 
cial providence  to  supply  him  with  vigor  of  body 
and  mind,  so  that  the  retributive  operation  of  his  act 
shall  manifest  itself  in  the  same  manner  as  on  one 
of  naturally  superior  strength  ? This  would  only  be 
another  form  of  the  inequitable  system  to  which  we 
object.  Here,  then,  is  another  more  powerfully  con- 
stituted, who  is  chargeable  with  a similar  transgres- 
sion ; shall  there  be  a special  providence  to  reduce 
his  natural  state,  so  that  the  retributive  operation  of 
his  act  shall,  in  his  case,  manifest  itself  in  the  same 
way  as  on  one  of  a much  feebler  constitution,  and 
differently  situated  ? This  would  only  be  a different 
exhibition  of  that  arbitrary  interference  and  suspen- 
sion of  the  order  of  nature,  which  we  oppose  as  in- 
10  * 


114 


LAW  OF  RETRIBUTION. 


equitable  and  unjust.  The  effects  of  similar  trans- 
gressions are  equal,  but  they  are  not  similar;  just  as 
we  would  expect  the  effects  of  firing  a cannon-ball 
from  a gun  of  metal  to  appear  very  different  from 
those  produced  by  the  firing  of  the  same  ball  from  a 
gun  of  glass.  No,  no ! men  never,  never  have 
brought  good  from  evil,  nor  right  from  wrong,  any 
more  than  they  have  gathered  grapes  from  thorns 
or  figs  from  thistles.  As  the  summer  follows  the 
spring-time,  so  the  harvest  succeeds  the  summer, 
and  whatsoever  a man  soweth,  that,  and  not  some- 
thing else,  shall  he  also  reap,  whether  it  be  good,  or 
whether  it  be  evil. 

It  is  vain  for  theologians  to  persist  in  forcing 
upon  human  judgment  a system  which  outrages 
man’s  natural  sense  of  justice,  by  representing  God 
as  either  demanding  or  receiving  from  innocence 
and  purity,  sacrifice,  and  suffering,  and  infinite  an- 
guish, as  an  equivalent  or  satisfaction  for  a pen- 
alty due  to  real  offenders  ; then,  in  order  to  give 
plausibility  to  gross  injustice,  to  represent  God  the 
Infinite  and  Supreme  as  himself  reduced  to  an  ex- 
tremity which  rendered  such  a terrible  alternative 
necessary  to  preserve  his  own  honor,  to  vindicate 
his  own  character  and  conduct,  and  save  his  king- 
dom from  subversion  by  powers  of  darkness,  called 
the  Devil  and  his  angels.  Diligently  inculcated 
from  the  earliest  dawnings  of  intellect,  many  may 
sincerely  acknowledge  such  a theology  as  a dead 
letter ; but  by  rational,  enlightened  minds,  it  is  never 
received  as  a living  faith.  Not  only  all  the  unper- 
verted instincts  of  humanity,  but  the  almost  uni- 
versal action  of  the  world,  repudiate  and  refute  as 


LAW  OF  RETRIBUTION. 


115 


abhorrent  and  unjust  the  notion  of  wrath  poured 
out,  and  suffering  inflicted,  on  one  who  is  purely  in- 
nocent, as  an  equivalent  or  satisfaction  for  just  retri- 
bution to  real  guilt.  To  preserve  any  idea  of  jus- 
tice, there  must  be,  or  appear  to  be,  some  proper 
connection,  both  in  kind  and  degree,  between  the 
act  of  man  and  its  consequence  as  cause  and  effect. 
This  relation  and  proportion  is  clearly  preserved 
by  the  Christian  rule  of  rendering  to  every  man  ac- 
cording to  his  deeds. 

But  all  idea  of  relation  or  proportion  is  destroyed 
by  the  theologies,  which  overlook  entirely  the  facts 
of  life  and  law  of  retribution,  as  far  as  they  are  ac- 
tually seen,  and  known,  and  felt.  Prevalent  the- 
ology refers  everything  to  the  future  beyond  death, 
or  back  to  Adam ; makes  no  account  of  the  differen- 
ces of  birth,  capacities,  and  opportunities  here,  but 
divides  all  men  into  two  unchangeable  classes,  one 
infinitely  happy  in  heaven,  and  one  infinitely  wretch- 
ed in  hell,  and  both  conditions  alike  immutable  and 
eternal.  All  idea  of  proper  and  just  connection  be- 
tween a man’s  life  and  a soul’s  destiny  is  destroyed, 
and,  instead  of  having  rendered  to  him  according 
to  his  deeds,  each  one  finds  himself  arbitrarily  dis- 
posed of,  according  to  something  else  than  his  deeds, 
according  to  the  merits  of  another  person,  the  merits 
of  Christ,  or  the  absolute  pleasure,  or,  as  it  is  styled 
by  systems,  “the  unmerited  grace  of  God.”  This  is 
virtual  annihilation.  It  is  not  reward,  for  the  soul 
can  see  no  proper  connection  between  such  an  un- 
changeable heaven,  and  the  life  which  he  had,  as  a 
rational,  moral  agent,  previously  lived.  It  is  not 
punishment,  for  neither  did  the  soul  anticipate,  nor 


116 


LAW  OF  RETRIBUTION. 


can  it  then  trace  up,  any  relation  between  its  pre- 
vious existence  and  the  miserable  condition  in 
which  it  finds  itself.  All  rational  distinction  has 
been  blotted  out,  an  arbitrary  line  has  been  drawn, 
and  there  is  nothing  to  show  where  right  ended 
and  wrong  began,  where  knowledge  incurred  re- 
sponsibility, or  where  ignorance  exempted  from  re- 
sponsibility, among  those  who  in  life,  together, 
seemed  to  stand  as  nearly  as  possible  on  the  same 
level,  whether  as  to  virtue  or  vice,  righteousness  or 
sin. 

Concerning  persons  whose  bodily  life  is  suddenly 
destroyed,  there  is  a very  common  manner  of  speak- 
ing, both  among  exclusive  and  liberal  Christians, 
which  is  calculated  to  perpetuate  erroneous  impres- 
sions both  of  the  nature  of  God  and  the  relation  of 
the  human  soul  to  God.  Of  persons  executed,  mur- 
dered, or  removed  from  visible  life  by  accident,  it  is 
common  to  say,  that  they  were  hurried  into  the 
presence  of  their  Maker.  Without  warning,  they 
were  sent  into  the  presence  of  their  Judge.  This 
language  tends  to  perpetuate  the  notion  of  a local 
deity,  an  imperfect  God,  and  also  to  degrade  the 
true  dignity  of  the  present  world  and  human  life. 
Must  a man  die,  to  go  into  the  presence  of  the  Cre- 
ator of  the  universe  ? Is  it  only  beyond  the  grave 
that  man  stands  before  the  bar  of  divine  justice? 
From  this  lax  use  of  language  on  the  part  of  many 
Christians,  one  might  suppose  that  each  human 
constitution,  each  united  soul  and  body,  is  nothing 
more  than  a little  piece  of  machinery,  a sort  of  clock- 
work, wound  up,  set  in  motion,  by  the  Deity ; and 
while  he  turns  aside  to  superintend  the  greater  con- 


LAW  OP  RETRIBUTION. 


117 


cerns  of  his  government,  it  is  left  to  move  on,  till 
death  in  some  shape  stops  it,  when  it  is  again 
brought  into  the  presence  of  its  Maker,  who  in  his 
infinite  pleasure,  or  free  grace,  is  then  to  decide, 
whether  it  is  to  be  set  up  again  in  a place  of  celes- 
tial splendor,  as  an  everlasting  ornament,  or  to  be 
thrown  aside  as  common  rubbish,  to  be  abused  and 
bruised  and  trodden  under  foot  for  ever.  Thus  it  is 
that  life  on  this  side  of  the  grave  is  disjoined  from 
life  on  the  other  side  of  the  grave,  — that  this  world 
is  left  without  God,  in  order  that  those  only  who  die 
may  be  in  his  presence,  — and  there  is  no  judgment 
and  retribution  now,  so  that  there  may  be  a great 
judgment  away  somewhere  in  the  unseen,  which 
by  way  of  distinction  is  termed  eternity.  Hence 
men  speak  of  religion  as  if  it  were  only  a prepara- 
tion for  death,  and  speak  of  being  pious,  only  that 
they  may  prepare  to  meet  their  God.  What  won- 
der that  the  divinity  of  the  soul  is  depreciated,  and 
the  dignity  of  life  lowered,  and  the  sacrednesss  of 
this  world  denied  ! So  it  must  be,  till  men  see  and 
feel  that  there  is  goodness,  and  beauty,  and  sanctity, 
about  this  present  life ; that,  various  and  myste- 
rious as  nature  and  providence  may  seem,  incompre- 
hensible as  those  distant  suns  and  shining  stars, 
and  these  complicate  frames  and  throbbing  hearts 
may  be,  they  are  all  still  within  the  boundless  em- 
brace of  the  arms  of  the  Omnipotent,  the  All-wise, 
All-merciful,  All-just;  that  there  is  not  a planet  which 
rolls,  nor  a leaf  which  falls,  nor  a meteor  flash,  nor 
a human  breath,  which  is  not  seen  and  known  by 
the  Supreme  Sovereign ; that  “ the  eye  of  God  is 
on  all,  and  hallows  all”;  that  the  smallest,  feeblest 


118 


LAW  OF  RETRIBUTION. 


human  voice  may  in  reverence  and  hope  say,  “ Thou, 
God,  seest  me  ; I am  in  thy  presence ; thou  art  my 
Creator,  thou  art  my  Father.” 

Though  nowhere  visible  in  person,  God  is  every- 
where visible  in  power.  But  will  some  one  freeze 
up  the  fervor  of  my  reverence,  and  darken  the  image 
of  my  hope,  by  asserting  that  this  all-embracing  law, 
including  and  controlling  high  and  low,  great  and 
small,  the  world  seen  and  the  world  unseen,  tangi- 
ble and  intangible,  — that  this  is  the  law  of  nature 
only,  and  not  the  law  of  God?  Well,  without  con- 
tending about  words  to  no  profit,  let  the  stern  the- 
orist change  the  term  God  for  Nature,  and  tell  me 
how  much  he  has  gained.  See  that  order  and  sta- 
bility, birth  and  preservation,  life,  death,  and  renova- 
tion, which  you  would  call  the  operation  of  the  law 
of  nature, — is  it  any  more  explicable  as  the  law  of 
nature  than  as  the  law  of  God  ? Do  you  more 
clearly  comprehend  Nature  as  the  originator  and 
perpetrator  of  this  ceaseless  uniformity  of  vicissi- 
tude, than  you  can  comprehend  God  as  its  origin 
and  author  ? Give  me  the  new  and  clearer  light, 
which  by  this  change  of  terms  you  throw  upon  the 
universe,  or  upon  life,  or  upon  the  human  heart,  give 
me  your  illumination,  or  be  silent  and  leave  me  to 
my  trust,  and  hope,  and  reverence,  and  worship. 

But  here  is  the  truth  which  is  overlooked  and 
where  mistake  is  made.  It  is  by  law  and  not  by 
impulse,  by  order  and  not  by  confusion,  that  God 
regulates  worlds,  and  judges  human  actions.  It  is 
not  by  special  plans,  and  counter-plans,  to  circum- 
vent the  ingenuity  of  a mighty  foe,  an  arch-fiend, 
and  prevent  his  empire  from  invasion  and  disrup- 


LAW  OF  RETRIBUTION. 


119 


tion,  but  by  harmonious  and  universal  regulations, 
leaving  man  free,  within  limits,  to  decide  on  the  tar- 
diness or  the  rapidity  of  his  own  progress,  the  devel- 
opment or  the  debasement  of  his  own  faculties,  the 
increase  or  the  decrease  of  his  own  enjoyment.  God 
judges  righteously,  rendering  to  every  man  accord- 
ing to  his  deeds,  and  not  to  any  man  according  to  any 
other  man’s  deeds,  nor  according  to  any  arbitrary  or 
impulsive  pleasure  of  his  own,  which  men  call  free 
and  unmerited  grace.  As  to  the  varied  allotments 
of  men  externally,  the  history  of  every  age  and  com- 
mon observation  unite  to  prove  that  they  are  not  to 
be  regarded  as  the  standard  of  human  enjoyment. 
It  may  be,  as  it  often  is,  that  the  man  who  for  to- 
morrow has  not  the  means  of  procuring  food  for  his 
appetite,  or  a garment  for  his  body,  may  possess  a 
largeness  and  loftiness  of  soul,  a serenity  of  thought, 
a depth  of  repose,  a firmness  of  trust,  and  a brillian- 
cy of  hqpe,  to  which  the  possessor  of  broad  estates 
and  luxurious  abundance  is  an  utter  stranger. 

It  is  not  in  the  number  of  acres  a man  owns,  nor 
the  sums  he  has  invested  in  profitable  stocks,  nor  in 
the  spaciousness  of  his  mansion,  nor  the  costliness 
of  his  surroundings,  nor  the  sumptuousness  of  hi. 
tables,  that  a man  finds  exemption  from  care,  or 
freedom  from  anxiety.  It  is  not  by  satiating  his 
appetite,  that  a man  can  escape  the  pangs  of  re- 
morse. It  is  not  by  sinking  languidly  amid  the 
downy  cushions  of  his  carriage  or  his  palace,  that  a 
man  can  escape  from  the  searchings  of  his  insulted 
and  offended  conscience.  No,  let  no  sufferer  among 
the  poor  and  unfortunate  of  earth  raise  his  weary, 
tear-moistened  eyes,  in  envy  or  in  execration  of  his 


120 


LAW  OF  RETRIBUTION. 


opulent  neighbor,  thinking  that  God  has  been  par- 
tial, in  permitting  that  neighbor’s  path  to  be  strewn 
with  flowers,  and  the  air  he  breathes  to  be  enriched 
with  perfumes.  No,  no,  poor  sufferer  though  you 
be,  who  look  upon  that  splendor,  know  that  you 
cannot  reach  the  inner  depths  of  that  neighbor’s 
being,  or  with  compassion  you  might  see  beneath 
those  rich  vestments  a heart  corroding  with  dark- 
ness, or  burning  with  bitter  remorse,  or  festering 
with  foul  passions,  or  writhing  in  the  fetters  of 
shadowy  fears  or  well-grounded  apprehensions.  For 
the  nature  and  degree  of  his  retribution  beyond 
the  event  of  death  is  known  only  to  Him  who  exe- 
cutes righteous  judgment.  True,  the  conscience 
may  sometimes  be  temporarily  stunned,  stupefied, 
seared,  and  almost  deadened,  and  what  should  be 
the  life  of  a noble  man  approximates  to  the  life  of  a 
senseless  brute.  But  then  I would  ask  any  poor 
one,  who  has  peace, — any  humble  one,  who  has  a 
high,  honest  mind,  — any  landless,  purseless  body, 
which  is  inhabited  by  a healthy,  enlightened,  world- 
observing,  and  enjoying  soul,  — would  you  exchange 
your  poor,  manly  life,  for  that  rich  but  sordid  ani- 
mal life  ? Let  no  one  then  be  rash,  lest  he  misin- 
terpret the  externals  of  existence,  in  their  relation 
to  the  righteous  retribution  of  the  Supreme  Ruler. 
There  are  indeed  those  who  are  successful  in  life 
because  they  are  worthy  of  being  successful.  There 
are  men  who  are  rich  in  worldly  wealth,  who  feel 
themselves  to  be  stewards  of  God,  to  dispense  bless- 
ings to  their  fellow-men.  They  are  centres  of  light, 
and  joy,  and  gladness.  Honestly  they  have  gained, 
and  freely  they  bestow,  and  like  the  meal  and  oil  of 


LAW  OF  RETRIBUTION. 


121 


the  widow  in  Sarepta,  they  find  that  their  abun- 
dance fails  not.  They  give,  and  yet  gain  by  giving, 
having  had  faith  enough  to  learn  the  heavenly  les- 
son that  it  is  more  blessed  to  give  than  to  receive. 
This  surely  is  a happiness  so  exquisite  and  deep 
and  holy,  as  to  be  almost  enviable.  But  even  here 
envy  would  be  selfish ; for  those  who  taste  this  joy 
of  pouring  blessings  on  their  fellow-men  have  fairly 
earned  it.  It  is  theirs.  God  renders  to  them  ac- 
cording to  their  deeds.  To  all  such  we  should 

rather  say,  Peace  be  on  you,  and  prosperity  within 
your  walls ; may  you  be  like  God’s  sun  in  the  skies, 
which  loses  nothing  by  long  shining,  and  like  the 
clouds,  which  are  not  exhausted  by  repeated  show- 
ers. Let  Fortune  flood  her  favors  round  such  men 
while  they  live. 

If  others  feel  as  I have  felt,  it  must  create  con- 
fusion, and  painful  questioning  in  the  minds  of 
worshippers,  to  hear  ministers  in  their  prayers,  one 
moment  adoring  God  for  his  perfections,  the  ful- 
ness and  completeness  of  all  his  attributes,  es- 
pecially for  his  infinite  justice,  and  then  in  the 
next  breath  thanking  God  devoutly,  that  he  has 
not  been  just  to  deal  with  them  according  to  their 
deeds ; or  had  he  been  just  to  mark  their  transgres- 
sions, they  would  — and  the  world  would  — have 
long  since  been  in  darkness  and  misery  everlasting, 
where  hope  and  mercy  can  never  enter.  What  can 
this  mean  ? Is  it  meant  by  praise,  by  flattery,  to  win 
his  approbation,  and  so  avert  the  wrath  they  may 
inflame  by  insinuating  the  want  of  justice  in  the 
Divine  administration,  — an  absence  of  strict  jus- 
tice, by  which  the  worshippers  are  to  be  great  gain- 
11 


122 


LAW  OF  RETRIBUTION. 


ers?  The  more  I reflect  over  it,  the  more  surpris- 
ing it  appears  that  reasonable  men  can  insist  upon 
interpretations  of  Scripture,  and  upon  the  necessity 
of  faith  in  substitutionary  or  vicarious  doctrines, 
which  reduce  them  to  the  necessity,  even  in  their 
very  prayers,  of  impugning  and  denying  the  strict 
justice  of  God  himself,  the  Creator  and  Ruler  of  all 
worlds.  Such  seems  always  to  be  the  .desire  of 
many  to  evade  responsibility,  and  by  some  art  or 
scheme  of  salvation  escape  from  exact  and  rigid 
personal  retribution. 

This  earth  is  not  a distant  outpost,  barely  within 
the  remote  jurisdiction  of  the  Almighty,  but  it  is 
for  ever  under  the  Omniscient  eye,  it  is  filled  and  is 
sacred  with  his  presence.  Let  us  make  no  such 
mistake,  then,  as  to  suppose  that  we  are  left  here 
for  a period,  only  to  prepare  ultimately  to  meet  our 
God.  Let  us  not  fancy  that  it  is  only  death  which 
ushers  us  into  the  presence  of  the  Supreme  Disposer 
of  things,  the  Infinitely  Just.  Prepare  to  meet  our 
God  ! What  is  the  import  of  that  one  of  the  beat- 
itudes of  Jesus,  “ Blessed  are  the  pure  in  heart, 
for  they  shall  see  God,”  and  of  his  declaration, 
“ The  kingdom  of  God  is  within  you,”  but  that  the 
incorrupt  and  unsullied  bosom  shall  here,  in  propor- 
tion as  it  is  incorrupt,  see  God  in  the  wisdom  and 
beauty  and  beneficence  of  his  works  ? “ He  that 

dwelleth  in  love,”  says  the  beloved  disciple,  “ dwell- 
eth  ” — not  merely  shall  dwell,  but  now  dwelleth  — 
“in  God.” 

Our  great  object  is  not  to  prepare  for  death. 
We  are  here  first  and  chiefly,  and  it  is  the  most 
solemn  and  noble  thing,  to  prepare  to  live,  — to  live 


LAW  OF  RETRIBUTION. 


123 


well.  For  our  living  well  is  the  only  just  prepara- 
tion for  death,  and  for  every  conceivable  vicissitude. 
Life  is  not  incidental  to  death,  but  death  is  an  inci- 
dent in  life.  Death  performs  no  miracle,  destroy- 
ing moral  distinctions,  but  introduces  man  into  the 
spiritual  state  of  being  at  the  precise  point  where 
as  a moral  agent  he  quitted  this  mortal  state.  Men 
speak  of  bringing  the  soul  into  eternity.  Why, 
when  does  eternity  begin  ? Does  eternity  begin 
only  when  the  last  breath  has  expired  from  the 
body  ? What  is  this  life  to  you,  to  me,  from  the 
first  dawn  of  our  existence,  but  a portion  of  the 
eternal  life  which  is  allotted  to  us  ? God,  by  the 
presence  of  his  power  and  his  justice,  is  as  much  in 
the  birth-chamber  and  the  sick-chamber,  as  in  the 
death-chamber  or  the  grave.  Engaged  in  our  pur- 
suits, in  our  most  active  hours,  amid  the  busiest 
throng,  it  is  still  11  in  Him  we  live,  and  move,  and 
have  our  being,”  as  much  as  when  the  eye  has 
been  shut  in  death  and  closed  down  in  the  darkness 
of  the  tomb. 

Let  us  with  scrupulous  caution  avoid  even  the 
use  of  words  which,  either  in  ourselves  or  others, 
may  tend  to  imbue  us  with  low  views  of  the  real 
dignity  of  the  soul;  to  degrade  the  standard  of 
excellence,  which  should  be  perpetually  before  us; 
to  rob  life  of  its  sanctity,  and  reduce  this  world 
in  our  esteem  to  a mere  nursery  or  school-house, 
a work-shop,  or  an  inn  on  the  way-side  to  the  in- 
visible portion  of  our  eternal  life.  Let  this  be  to 
us  divine  and  beautiful,  a world  of  God ; to  all  of 
us,  the  beginning  and  an  important  portion  of  eter- 
nity ; a world  in  which  it  is  a high,  and  sublime,  and 


124 


LAW  OF  RETRIBUTION. 


solemn  thing  to  live ; assured  that  now  and  always, 
here  and  everywhere,  in  the  world  visible  and  the 
world  invisible,  God  is  no  respecter  of  persons,  but 
his  judgment  is  righteous  judgment,  and  he  renders 
to  every  man  according  to  his  deeds. 


DISCOURSE  IX. 


FALLACIOUS  REASONING.— JESUS  AS  JUDGE  OF  THE 
WORLD. 

There  is  much  fallacious  reasoning  among  men 
on  almost  every  topic.  As  parties,  sects,  and  indi- 
viduals, we  have  each  some  point  or  posture  to  de- 
fend, and  any  process  of  reasoning  which  supports 
or  gives  countenance  to  our  cherished  cause,  we 
eagerly  accept  without  strictest  scrutiny.  With 
many,  time  is  so  engrossed  by  ordinary  pursuits, 
by  business  life,  that  plausibility  is  readily  mistaken 
for  proof,  especially  on  metaphysical  or  religious 
questions. 

The  acutest  perceptions  are  obtuse  enough,  and 
the  widest  range  of  actual  thought  is  incompre- 
hensive  enough,  in  any  given  instance,  to  expose 
man  to  the  danger  of  fallacious  reasoning.  Yet  it 
becomes  us  to  subject  to  the  severest  ordeal  every 
proposition  involving  an  article  of  religious  faith. 
For  though  it  is  possible  to  hold  a doctrine  firmly, 
as  an  article  of  mere  belief,  exerting  the  least  con- 
ceivable influence  on  our  character,  still  every  doc- 
trine concerning  the  nature,  character,  and  purposes 
11* 


126 


FALLACIOUS  REASONING. 


of  God,  every  doctrine  concerning  the  nature,  ca- 
pacities, and  destiny  of  man,  every  doctrine  con- 
cerning the  nature,  character,  and  offices  of  Jesus, 
wili  have  its  practical  effect,  in  some  measure,  in  the 
formation  of  individual  character,  in  coloring  the 
thoughts  and  influencing  the  actions.  And  this  is 
all  that  gives  importance  to  particular  doctrines,  and 
theories,  and  religious  speculations. 

If  the  rules  of  practical  life  were  all  so  distinct  and 
manifest,  — if  the  principles  which  should  govern 
human  action  in  all  the  social  relations  were  so 
obvious  as  to  be  recognized  and  adopted  by  all,  in- 
dependent of  all  conflicting  systems  and  doctrines, 
of  religions  or  of  churches, — then  it  would  matter 
little  how  perfect  or  imperfect  were  a man’s  reason- 
ings on  theology.  Were  universal  rules  and  prin- 
ciples invariably  embraced  for  the  transaction  of 
daily  business,  and  the  enjoyment  of  social  inter- 
course between  man  and  man,  it  would  matter  little 
what  sectarian  denomination  one  man  or  another 
man  might  bear.  Were  creeds  all  merely  things 
to  be  read  in  books,  to  be  thought  of  and  talked  of, 
and  speculated  over  in  leisure  hours,  and  not  in  any 
way  affecting  the  attitude  of  one  person  towards 
another  in  the  common  affairs  of  every  day,  it  would 
be  a concern  of  small  consequence  what  creed  one 
man  or  another  kept  in  his  book,  or  what  title  he 
should  give  that  book,  or  what  theologian  he  should 
regard  as  its  legitimate  expounder.  Were  the  im- 
pulses of  the  heart,  were  the  affections,  so  naturally 
and  universally  developed  among  men,  that  the 
same  words  would  at  all  times  be  pronounced  true 
and  worthy  and  beautiful,  and  their  opposites  at  all 


FALLACIOUS  REASONING. 


127 


times  untrue,  unworthy,  and  repulsive,  and  the  same 
actions  universally  pronounced  unkind,  unmanly,  and 
unjust,  and  their  opposites  at  all  times  generous,  hu- 
mane, and  just,  it  would  then  be  of  little  moment 
where  one  man  or  another  should  spend  two  hours 
of  every  Sunday,  or  what  should  be  the  ritual  of  his 
church,  or  the  theology  or  the  philosophy  or  meta- 
physics of  his  ministers. 

But  unhappily  for  the  general  good,  as  well  as 
for  individual  comfort,  this  is  not  the  common  rela- 
tion of  theory  and  practice,  of  doctrine  and  of  action. 
There  are,  indeed,  exceptions.  There  are  many  in- 
stances where  theoretical  believers  in  a scheme  of 
doctrine,  and  scrupulous  observers — not  hypocriti- 
cally, but  sincerely,  honestly,  scrupulous  observers  — 
of  external  religion,  and  Sunday  ceremonies,  and 
church  enterprises,  never  permit  their  sentiments  of 
respect,  or  their  feelings  of  attachment  to  friends  or 
acquaintances,  to  be  changed  or  modified,  or  in  any 
measure  influenced,  by  the  fact  that  those  friends  or 
acquaintances  entertain  different  religious  views,  or 
attend  some  other  form  of  worship,  or  express  no 
particular  views  and  encourage  no  particular  sect. 
But  where  such  relations  exist  between  a rigid  ad- 
herent of  one  sect  and  a rigid  adherent  of  another, 
or  between  a scrupulous  religionist  and  an  unsec- 
tarian, a liberal  man,  there  is  implied  a general  ob- 
servation of  the  world,  a large  experience  of  life,  or, 
over  and  above  religious  training,  a clear,  acute, 
practical,  and  philosophic  mind.  Either  the  heart 
overrules  the  head,  the  intellect  being  in  subjection 
to  the  affections,  or  both  mind  and  heart  exercising 
their  proper  influence  over  all  the  departments  and 


128 


FALLACIOUS  REASONING. 


concerns  of  human  life,  they  are  at  the  same  time 
indifferent  and  uninquiring  as  to  all  religious  specu- 
lations, taking  their  theology  on  trust,  incurious, 
unquestioning  faith  according  to  the  training  of 
early  life,  or  to  the  first  religious  associations  into 
which  they  have  been  thrown.  In  hundreds  of  in- 
stances, in  our  day,  as  every  observer  must  per- 
ceive, this  is  the  actual  position  of  church-members. 
Still,  this  is  far  from  being  universally  descriptive  of 
sectarians.  Were  the  ties  of  early  association  the 
only  ties  which  bind  men  to  exclusive  churches, 
there  would  be  ground  for  a more  speedy  reconcile- 
ment of  profession  and  of  practice,  and  generous 
action  would  become  the  fruit  of  active,  generous 
principle.  But  the  theologic  lines  continue  to  be 
drawn  round  little  circles,  by  those  who,  instead  of 
compassionating  and  seeking  out  and  warmly  en- 
treating others,  who  by  their  neighbors’  creed  are 
consigned  to  untold  woe,  as  the  enemies  of  God, 
actually  pass  them  by  with  coldness,  if  not  with 
scorn.  This  is  the  fruit  of  holding  a system  of  doc- 
trines as  essential  to  the  Divine  favor ; and  though 
much  is  usually  said,  by  those  who  thus  constitute 
themselves  the  favorites  of  God,  of  a certain  inde- 
finable faith,  and  much  to  the  depreciation  of  human 
reason,  yet  in  every  such  instance  it  will  probably 
be  found,  on  close  inquiry,  that  the  indefinable  faith 
which  proves  itself  by  such  unamiable,  unsocial,  and 
unbrotherly  works,  is  invariably  founded  on,  or  sup- 
ported by,  fallacious  reasoning,  together  with  forced 
and  partial  interpretation  of  certain  passages  or 
words  of  Scripture.  So  obvious  is  this,  generally, 
that,  as  evil  communications  corrupt  good  manners, 


FALLACIOUS  REASONING. 


129 


even  the  earnest  and  active  liberal  Christian  is  some- 
times betrayed  into  a similar  scornful  and  unfra- 
ternal  sentiment  toward  his  self-satisfied  exclusive 
brother.  And  as  the  Baptist  says  to  the  Methodist, 
Stand  off,  I am  holier  than  thou,  — as  the  Methodist 
says  to  the  Episcopalian,  and  the  Episcopalian  says 
to  the  Presbyterian,  and  the  Presbyterian  says  to  the 
Roman  Catholic,  Stand  off,  I am  holier  than  thou, 
— so  even  the  liberal  Christian,  in  a sort  of  indigna- 
tion, is  perhaps  betrayed  into  the  expression  of  a 
similar  unworthy  sentiment,  exclaiming,  like  the 
haughty  Pharisee,  “ Thank  God,  I am  not  as  other 
men,  not  even  as  these  foolish  sectarians.”  And 
thus  he  falls,  too,  into  the  inconsistency  of  retorting 
in  coldness  and  scorn,  as  if  he  were  the  favorite  of 
Heaven,  in  view  of  his  superiority  to  sectarian  tram- 
mels, his  more  extensive  knowledge,  and  liberality  of 
faith.  This,  I apprehend,  is  no  very  remarkable  pic- 
ture of  liberal  Christians,  and  it  should  cause  us  to 
beware  of  that  perilous  and  unlovely  point  at  which 
extremes  often  meet. 

As  already  said,  wherever  any  doctrine  derived 
from  interpretations  of  Scripture  language  is  main- 
tained as  absolutely  essential  to  the  favor  of  God 
and  the  ultimate  welfare  of  man,  narrowness,  self- 
righteousness,  and  exclusiveness,  if  not  unkindness 
and  violence,  under  the  pretext  of  pious  zeal,  are  the 
legitimate  results. 

But  my  purpose  at  this  moment  is  to  consider 
briefly  at  least  one  instance  of  fallacious  reasoning, 
in  support  of  what  is  termed  an  essential  doctrine ; 
I mean  the  argument  for  the  Supreme  Deity  of  Je- 
sus, founded  on  his  appointment  as  Judge  of  man- 


130 


FALLACIOUS  REASONING. 


kind.  As  a theory,  it  matters  little  whether  Jesus  be 
regarded  as  God  or  the  reverse ; and  I do  not  propose 
to  discuss  the  question  now,  which  I have  frequently 
discussed  at  length,  whether  the  Scriptures  teach 
that  Jesus  was  God,  or  whether  they  teach  the  op- 
posite of  this.  But  as  those  who  maintain  essential 
articles  of  belief  search  diligently  for  reasons,  and 
offer  reasons  and  interpretations  in  their  support, 
these  reasons  invite,  and  are  entitled  to,  the  most 
rigid  examination.  Here  is  the  argument  commonly 
offered : Jesus  is  the  Judge  of  the  world  ; in  order  to 
judge  the  world,  Jesus  must  be  omniscient;  therefore 
Jesus  must  be  the  Supreme  God.  Let  us  analyze 
the  logic  of  this  argument.  In  order  to  be  judge 
of  earth  and  of  mankind  it  is  necessary  that  Jesus 
should  be  omniscient.  What  is  it  to  be  omniscient? 
To  be  omniscient  literally  signifies  to  have  an  un- 
derived and  absolute  knowledge  of  all  things,  objects, 
beings,  thoughts,  words,  and  actions,  past,  present, 
and  future,  perpetual  and  eternal.  What  is  this 
world?  Does  it  embrace  the  centre  and  circumference 
of  creation  ? Is  this  the  only  abode  of  intelligent 
beings  ? All  earth  is  no  more  than  an  atom  float- 
ing in  the  immeasurable  space,  only  a grain  of  sand 
on  the  shore  of  the  boundless  and  invisible.  To 
man  himself,  who  by  aerial  conveyance  may  rise 
some  distance  in  the  atmosphere,  earth  diminishes, 
at  the  distance  of  only  a few  miles,  into  the  merest 
point;  all  the  sounds  of  land  and  ocean  leave  the 
stillness  of  the  upper  air  unbroken,  and  we,  bustling 
mighty  lords,  with  all  our  most  immense  perform- 
ances, become  less  than  the  ants  in  the  little  mounds 
which  we  may  crush  beneath  our  feet.  We  know 


FALLACIOUS  REASONING. 


131 


our  sphere  to  be  but  a smaller  sphere  in  a single 
system,  which  is  itself,  as  the  telescope  reveals,  but 
one  of  myriads  of  systems  of  the  inconceivable,  the 
infinite  universe.  Nothing  could  be  more  presump- 
tuous than  the  fancy  that  this  atom  of  a globe  is 
the  only  habitable  or  inhabited  portion  of  the  ma- 
terial, the  illimitable  universe.  As  the  microscope 
reveals  it  to  our  astonished  sense,  the  globule  is  an 
ocean,  and  the  mote  a world  of  countless  animated 
beings.  We  cannot,  therefore,  for  a moment  enter- 
tain the  thought,  that  the  innumerable  majestic 
spheres,  of  which  in  the  starry  skies  we  catch  some 
feeble  glimpse,  are  mere  passive  balls  of  dead  mat- 
ter, sparkling  through  space.  But  as  the  distance 
from  the  molecule  to  the  man  is  marked  by  succes- 
sive series  of  existences,  so  may  we  reasonably  sup- 
pose that  rank  upon  rank  of  various  intelligences 
have  their  abode  on  the  innumerable  vast  spheres 
which  science  has  brought  within  the  range  of  even 
our  confined  knowledge.  • 

To  suppose,  then,  a knowledge  of  all  the  beings 
and  things,  and  of  all  the  thoughts  and  actions,  of 
all  on  or  in  this  earth,  in  all  time  past  and  time  to 
come,  is  to  suppose  a knowledge  as  far  short  of  ab- 
solute omniscience,  as  we  can  possibly  conceive  of 
distance  of  the  finite  from  the  infinite.  Jesus,  there- 
fore, might  have  conferred  on  him  knowledge  suf- 
ficient to  qualify  him  for  present,  or  perpetual,  or 
eternal  Judge  of  earth,  and,  besides  earth,  of  a thou- 
sand other  spheres  of  an  hundred  times  the  magni- 
tude of  earth,  and  still  remain  at  the  greatest  con- 
ceivable distance  both  in  nature  and  attributes  from 
the  Supreme  God.  The  fallacy  is  obvious.  Power 


132 


FALLACIOUS  REASONING. 


or  capacity  to  judge  the  earth  or  all  mankind  does 
not,  of  necessity,  imply  omniscience,  nor  scarce  a 
conceivable  approach  to  omniscience.  Jesus  might 
even  be  supposed  to  be  personally  present  in  not 
only  fifty  places  on  our  globe,  but  also  in  fifty  other 
and  greater  worlds  beside,  and  still  this  would  not  by 
any  means  imply  absolute  omnipresence ; for  there 
might  be  millions  of  wprlds  remaining,  of  which  he 
would  have  not  even  the  remotest  knowledge. 

Admitting  Jesus,  therefore,  to  be  judge  of  all  man- 
kind, to  infer  thence  that  he  must  be  the  Supreme 
God  is  most  inconclusive,  illogical,  fallacious  rea- 
soning. This  obvious  fallacy  extends  itself  into  the 
interpretation  of  Scripture,  leading  to  the  plainest 
disregard  of  the  most  explicit  language. 

There  is  but  a single  passage  which  refers  fully 
and  distinctly  to  this  point,  and  an  examination,  a 
bare  perusal,  of  the  passage  causes  amazement,  at 
the  facility  with  which  the  theorist  can  close  his  eyes 
upon  the  most  unambiguous  terms,  which  are  not 
only  at  variance  with  his  dogma,  but  as  clearly  op- 
posed to  it  as  if  written  expressly  for  its  refutation. 
Here  is  the  passage  (Acts  xvii.  31)  : “ He  (God)  hath 
appointed  a day,  in  which  he  will  judge  the  world, 
in  righteousness,  by  that  man  whom  he  hath  or- 
dained.” Here  it  is  not  only  not  declared  to  be 
necessary  to  be  God  in  order  to  judge  the  world, 
but  it  is  expressly  affirmed,  that  Jesus  is  simply  the 
ordained  agent  or  minister  of  God  in  judging  the 
world  ; and  even  admitting  the  theory  which  is  now 
maintained  of  two  natures  in  Jesus,  God  and  man, 
in  one  person,  then  it  is  not  even  the  God  or  di- 
vine nature  which  is  the  ordained  judge,  but  the 


FALLACIOUS  REASONING. 


133 


human  nature,  the  man, — that  man  who,  as  St.  Luke 
states,  increased  in  stature,  and  in  knowledge,  and  in 
favor,  — that  man  who  rejoiced  and  wept,  who  hun- 
gered and  slept,  who  suffered  and  died.  God  will 
judge  the  world  by  that  man  whom  he  hath  ordained. 
So,  by  this  unequivocal  statement,  even  suppose  Je- 
sus to  have  had  two  or  any  number  of  natures,  sup- 
pose him  to  have  been  at  the  same  time  the  supreme 
God,  still,  so  far  from  omniscience,  omnipresence, 
being  necessary  to  constitute  him  judge  of  the  world, 
it  is  affirmed  in  the  plainest  manner  that  the  or- 
dained man  is  made  the  judge. 

Nothing  but  the  strongest  attachment  to  a previ- 
ously imbibed  doctrine  could  induce  religious  men, 
in  the  face  of  this  most  distinct  New  Testament 
language,  to  persist  in  declaring  it  necessary  that 
Jesus  should  be  God,  in  order  to  be  judge  of  this 
world.  You  know  I have  been  accustomed  to  illus- 
trate the  language  of  Scripture  writers  by  similar  or 
analogous  language  in  use  in  our  own  day.  Let  me 
give  you  now  an  instance  in  point,  of  much  stronger 
and  less  qualified  terms  in  describing  the  influence 
of  a modern  jurist,  or  writer  on  international  law, 
than  any  terms  in  the  New  Testament  applied  to 
Jesus  as  a judge.  This  illustration  derives  addi- 
tional consequence  from  the  fact,  that  its  author  is 
a clergyman,  who  himself,  with  reference  to  Jesus, 
would  employ  this  fallacious  reasoning  which  we 
have  just  considered.  In  an  oration  on  Human  His- 
tory I find  this  passage  : — 

“ Go  now  with  me  to  one  of  the  Italian  cities,  and 
there  you  shall  see,  in  his  quiet  retreat,  a silent, 
thoughtful  man,  recording  with  a visible  earnestness 
12 


134 


FALLACIOUS  REASONING. 


something  that  deeply  concerns  the  world.  In  the 
silence  of  his  study  he  stretches  forth  the  sceptre  of 
law  over  all  potentates  and  people,  defines  their 
rights,  arranges  their  intercourse,  gives  them  terms 
of  war  and  terms  of  peace,  which  they  may  not  dis- 
regard. In  the  days  of  battle,  too,  when  kings  and 
kingdoms  are  thundering  in  the  shock  of  arms,  this 
same  Hugo  Grotius  shall  be  there  in  all  the  turmoil 
of  passion  and  the  smoke  of  ruin,  as  a presiding 
throne  of  law,  commanding  above  the  commanders, 
and,  when  the  day  is  cast,  prescribing  to  the  victor 
the  terms  of  mercy  and  justice,  which  not  even 
his  hatred  of  the  foe,  or  the  exultation  of  the  hour, 

may  dare  to  transcend On  the  sea  and  on  the 

land,  on  all  seas  and  all  lands,  he  shall  bear  sway. 
This  is  the  man  to  give  law  to  all  the  nations  of 
mankind  in  all  future  ages.” 

Here,  you  perceive,  a minister  of  the  Gospel, 
without  any  conception  of  impropriety,  without  any 
thought  of  being  misunderstood,  affirms  of  a distin- 
guished jurist  who  lived  several  generations  since, 
that  he  shall  bear  sway  on  all  seas  and  all  lands, 
that  he  shall  give  law  to  all  the  nations  of  mankind 
in  all  future  ages.  Now  does  not  this  imply  omnis- 
cience ? and  must  not  he  who  can  thus  bear  sway 
over  sea  and  land,  and  give  law  to  all  nations  of 
mankind  in  all  ages, — must  not  he  be  God  ? Can 
any  being  less  than  the  Supreme  Deity  perform  such 
an  office?  Still  more:  he  says,  that  “when  kings 
and  kingdoms  are  thundering  in  the  shock  of  arms, 
this  same  Hugo  Grotius  shall  be  there,  as  a presid- 
ing throne  of  law,  commanding  above  the  command- 
ers, prescribing  to  the  victor  the  terms  of  mercy  and 


FALLACIOUS  REASONING. 


135 


justice.”  Must  not  the  great  jurist  be  omnipresent, 
and  therefore  God,  when  in  the  midst  of  conflicts, 
ages  after  his  death,  he  is  still  present,  command- 
ing and  prescribing  terms  ? 

These  inquiries  are  needless.  Your  good  judg- 
ment and  corpmon  sense  at  once  recognize  the  beau- 
ty, propriety,  and  truthfulness  of  the  description  of 
the  moral  power  of  the  principles  laid  down  by 
Hugo  Grotius.  And  were  the  same  faculties  ration- 
ally exercised  in  construing  the  language  of  Scrip- 
ture, most  of  the  obscurity  and  mysticism  thrown 
around  it  would  disappear  at  once  and  for  ever. 
“ Lo,  I am  with  you  always,”  skid  Jesus,  “ unto  the 
end  of  the  world  ” ; and  this  is  true  in  precisely  the 
same  sense  in  which  it  is  true  of  the  Dutch  lawgiv- 
er, who  is  present  in  all  nations  commanding  and 
prescribing  terms  of  justice.  Jesus  is  present  in  the 
power  of  his  principles,  and  in  no  instance  more 
strikingly  than  this  of  the  power  of  law. 

Hugo  Grotius  was  a Christian ; he  had  all  his  life 
been  drinking  at  the  fountain  of  Christian  truth,  and 
' his  rules  for  the  adjustment  of  difficulties,  the  govern- 
ment of  nations,  are  only  applications  of  Christian 
principles  of  justice  and  mercy;  and  thus  it  is  in  re- 
ality Jesus  who  is  present,  giving  law,  command- 
ing nations,  and  prescribing  terms.  Thus  is  Jesus, 
through  the  agency  of  others,  present  in  every  age ; 
and  will  be  till  the  end  of  time.  Not  Jesus  himsejf, 
but  the  truth  which  he  expressed, — his  word,  as  he 
terms  it,  — is  the  judge  of  men.  These  are  the  terms, 
as  St.  John  records  them  (xii.  47,  48)  : “ If  any  man 
hear  my  words  and  believe  not,  I judge  him  not ; for 
I came  not  to  judge  the  world.  He  that  rejecteth 


136 


FALLACIOUS  REASONING. 


me,  and  receiveth  not  my  words,  hath  one  that  judg- 
eth  him  : the  word  that  I have  spoken,  the  same  shall 
judge  him.”  In  the  same  conversation  he  says, 
“ Now  is  the  judgment  of  this  world ; now  shall  the 
prince  of  this  world  be  cast  out  ” ; intimating  clearly, 
that  whensoever  and  wheresoever  men  hear  and  rec- 
ognize his  teachings,  those  teachings,  that  doctrine, 
will  be  the  judge ; approving  or  condemning  the  life 
and  conduct.  The  enlightened  conscience  will  judge 
the  character,  always  approving  righteousness  and 
disapproving  wrong.  And  by  the  phrase,  “ If  any 
hear  my  words  and  believe  not,”  he  implies  that  those 
who  do  not  hear  his  words  are  not  judged  by  his 
words,  but  by  their  fidelity  to  their  opportunities, 
their  own  consciences,  as  St.  Paul  observes,  accusing 
or  excusing  them.  Having  not  the  Christian  law, 
they  may  do  by  nature  the  things  contained  in  the 
law,  and  are  thereby  a law  to  themselves.  Those 
not  born  nor  instructed  in  Christian  countries,  not 
hearing  of  Christian  principles,  are  not  Christians  in 
name  ; they  do  not  live  by  Christian  rules,  their 
character  is  not  formed  on  Christian  principles,  their 
conduct  is  not  regulated  by  Christian  precepts,  and 
they  are  not  judged  as  we  are  judged,  but  in  strict 
justice,  according  to  their  works  ; their  moral  condi- 
tion being  determined  by  the  improvement  or  misuse 
of  their  moral  powers  and  their  opportunities,  neither 
the  life,  the  teachings,  nor  the  death  of  Jesus  having 
any  direct  relation  to  them  nor  bearing  on  them, 
whether  for  evil  or  for  good,  except  so  far  as  Chris- 
tian principles  are  universal  principles. 

The  conception  of  one  great  day  hundreds  of  cen- 
turies distant,  when  the  water,  air,  and  earth,  and 


FALLACIOUS  REASONING. 


137 


rocks  and  trees,  shall  be  transformed  into  living  hu- 
man bodies,  to  appear  in  one  grand  assembly  to  be 
judged  and  sentenced  to  ceaseless  ecstasy  or  endless 
woe,  raises  again  the  question,  Where,  in  the  vast 
interim  of  unknown  centuries,  are  the  unnumbered 
millions  of  human  souls  ? Do  they  sleep  ? Are 
they  annihilated  ? Are  they  without  a resurrection, 
without  judgment,  without  sentence,  — preserved 
through  ages  in  some  unlocated,  undescribed  and 
indescribable,  temporary  heaven  and  temporary  hell? 
These  are  inquiries  not  to  be  overlooked  or  slighted. 
That  temporary  existence,  or  non-existence,  whatever 
it  may  be,  is  itself  an  eternity  compared  with  the 
longest  earthly  life ; and  it  becomes  those  who  hold 
to  a distant  day  for  the  judgment  of  the  whole  uni- 
verse of  human  beings,  to  give  some  satisfactory 
and  consistent  account  of  the  condition  or  abode  of 
human  souls,  who  are  to  exist,  if  they  exist  at  all, 
unsentenced,  unjudged,  for  hundreds  and  myriads  of 
ages.  These  questions  are  never  met,  but  are  always 
avoided,  as  if  ignorance  were  bliss,  and  it  were  folly 
to  be  wise.  They  must  be  fairly  answered,  or  anoth- 
er more  rational  and  consistent  view  must  be  taken 
of  what  the  judgment  is,  and  a corresponding  inter- 
pretation given  to  the  New  Testament  language. 

But  my  purpose  at  this  time  has  been  to  afford 
you  an  instance  of  the  fallacious  reasoning  so  com- 
monly used  in  support  of  theological  doctrines  de- 
clared to  be  essential. 

You  perceive  how  easily  the  acutest  natural  per- 
ceptions become  blunted  by  attachment  to  an  early 
learned  and  strongly  inculcated  system  of  theology. 
Minds  thus  biassed  assume,  as  necessary,  proposi- 
12  * 


138 


FALLACIOUS  REASONING. 


tions  which  are  not  only  destitute  of  evidence,  but 
which  in  themselves  are  illogical,  and  at  war  with 
all  common  sense  and  direct  knowledge  of  mankind. 
Here  you  find  it  boldly  affirmed  that  Jesus  must  be 
omniscient  and  be  God  in  order  to  be  the  judge  of 
earth  ; while  the  fallacy  of  the  argument  is  obvious 
on  a moment’s  reflection,  when  you  remember  that 
this  earth  is  but  a speck  in  the  great  creation,  and 
therefore  that  capacity  to  be  judge  of  this,  and  an 
hundred  other  and  superior  worlds,  would  not  neces- 
sarily imply  omniscience,  or  proper  Deity,  for  thou- 
sands of  worlds  might  remain  of  which  the  judge  of 
earth  would  have  no  personal  knowledge.  And  this 
fallacious  reasoning  is  practised  by  those  who  loudly 
declaim  against  all  reason. 

Yet  further,  you  discover  that  attachment  to  al- 
leged essential  doctrines  also  leads  to  the  most  ob- 
vious disregard  of  the  plainest  statements  of  Scrip- 
ture, and  a defiance  of  all  just  rules  of  interpretation. 
You  have  seen  how,  in  this  very  instance,  the  only 
passage  which  fully  and  distinctly  refers  to  the  ap- 
pointment of  Jesus  as  judge  of  earth,  declares  ex- 
pressly that  he  is  appointed  as  the  minister  of  God. 
“ He  hath  appointed  a day  in  which  he  will  judge 
the  world  by  that  man  whom  he  hath  ordained.” 
Yet  in  the  very  face  of  this  unequivocal  declaration, 
the  victim  of  a creed  inculcated  from  infancy  will 
assert  that  the  judge  of  earth,  Jesus,  must  therefore 
be  omniscient  and  be. God.  What  I desire  to  im- 
press upon  your  minds  is  the  perversion  of  Scripture 
and  the  fallacy  in  reasoning  presented  in  the  argu- 
ment which  we  are  examining;  for,  even  admitting 
that  Jesus  might  be  omniscient,  and  might  be  the  Su- 


FALLACIOUS  REASONING. 


139 


preme  Deity,  yon  perceive  that  no  proof  to  this  effect 
can  be  derived  from  the  fact  that  he  judges  the  in- 
habitants of  earth  ; while  all  that  is  revealed  in  the 
New  Testament  on  this  point  is  strong  testimony 
against  the  popular  presumption  as  to  the  nature  of 
Jesus.  You  see,  moreover,  the  confusion  of  thought 
which  arises  from  the  earnest  defence  of  certain 
doctrines  as  essential  to  the  favor  of  God  ; a want 
of  acuteness  and  comprehensiveness,  in  consequence 
of  which  men  constantly  speak  of  death  and  judg- 
ment, and  entrance  upon  eternal  existence,  as  si- 
multaneous events,  and  at  the  same  time  will  con- 
demn you  as  heretical  and  unregenerated,  should 
you  fail  to  believe  that  the  only  resurrection  and 
judgment  are  events  not  to  occur  at  death,  but 
hundreds,  millions,  or  myriads  of  years  hereafter, 
they  being  unable  to  furnish  you  a single  clear  or 
reasonable  idea  of  the  condition  of  existence,  or  non- 
existence, of  human  souls  during  this  vast  interval 
of  time. 

As  we  remarked  in  the  opening  of  this  discourse, 
it  is  not  a subject  of  grateful  reflection,  that  so  many 
men  hold  religious  doctrines  as  they  hold  articles  of 
ornamental  furniture,  to  be  believed  in,  to  be  looked 
at,  but  never  to  be  used;  — their  character  being 
formed  not  by  their  theological  faith,  but  in  despite 
of  that  faith ; their  conduct  in  the  relations  of  life 
being  determined  by  observation  and  common  sense, 
while  their  creed  is  held  in  a book,  to  be  used  on 
Sundays,  and  then  only  to  be  regarded  in  an  indis- 
criminating  faith,  as  one  regards  or  believes  in  a 
volume  written  in  a language  which  he  does  not 
understand.  Truth,  a love  of  truth,  enthroned  as 


140 


FALLACIOUS  REASONING. 


sovereign  over  our  noblest  passions, — without  this 
we  must  ever  remain  bondmen  to  unfounded  preju- 
dices and  indefensible  doctrines.  A love  of  truth 
supreme  over  all  our  affections,  — to  the  divine 
sovereignty  of  which  we  can  yield  the  fondest  illu- 
sion of  our  intellectual  life,  — a love  of  truth  which 
will  melt  our  obstinacy  into  the  surrender  of  the 
most  finely  cherished  sentiment,  and  inspire  us  with 
a manly  courage  to  walk  fearlessly  in  accordance 
with  her  high  behests,  — without  this  it  is  in  vain  that 
we  attempt  to  appropriate  the  priceless  possession 
of  a peaceful  mind,  — an  unshaken  soul,  on  whose 
brow  sits  the  serene  image  of  divinity,  as  it  moves 
joyfully  on  through  all  the  vicissitudes,  commotions, 
and  convulsions  of  the  world. 


DISCOURSE  X. 


TERMS  AND  PHRASES.  — UNIVERSAL  SALVATION.— 
UNIVERSAL  RESTORATION.  — REWARDS  AND  PUN- 
ISHMENTS. 


CHARGING  THEM,  THAT  THEY  STRIVE  NOT  ABOUT  WORDS 
to  NO  PROFIT.  — 2 Tim.  ii.  14. 

Many  of  the  controversies  which  now  vex  the 
world,  many  of  the  sorrowful  dissensions  among 
theologians  especially,  might  be  easily  obviated  by 
a careful  examination  and  a simple  and  natural 
definition  of  the  terms  employed  in  the  propositions 
which  are  the  subjects  of  division  or  dispute.  It  not 
unfrequently  occurs,  after  a protracted  and  warm 
discussion,  that  the  disputants  by  the  merest  acci- 
dent make  the  mutual  discovery,  that  a previous  ex- 
planation of  the  words  of  the  proposition  which  has 
been  the  subject  of  difference,  would  have  obviated 
the  need  of  most,  if  not  all,  of  their  discussion. 
Their  real  difference  has  been  a misunderstanding, 
which  a verbal  definition  would  have  satisfactorily 
explained.  They  have  been  using  the  same  words 
in  a different  sense,  or  each  has  been  ascribing  to  the 


142 


TERMS  AND  PHRASES. 


other  an  understanding  of  terms  very  far  from  the 
correct  one ; both,  as  they  find  on  verbal  definition, 
understanding  the  same  terms  in  precisely  the  same 
sense. 

It  is  of  the  highest  importance,  therefore,  to  exam- 
ine and  explain  at  the  outset  the  terms  or  words  of 
a proposition,  that  all  misunderstanding  may  be 
avoided.  Many  of  the  fiercest  quarrels  have  origi- 
nated in  mutual  misapprehension,  when  the  slightest 
preliminary  inquiry  would  have  made  all  clear  and 
comprehensible,  averting  the  direst  calamities,  and 
• preserving  peace,  concord,  and  happiness.  Let  us 
illustrate  by  the  consideration  of  some  instances. 

Universal  Salvation,  Universal  Restoration,  Future 
Rewards  and  Punishments,  — these  are  phrases  in- 
volving ideas  of  the  most  general  interest.  The 
words  themselves  are  only  signs  of  ideas  ; let  us  see 
what  ideas  they  are  understood  to  signify. 

Do  you  believe  in  universal  salvation?  is  a ques- 
tion very  easily  propounded ; but  it  is  not  so  easily 
nnswered,  without  a mutual  understanding  of  what 
salvation  signifies.  In  popular  theological  usage, 
salvation  unquestionably  is  meant  to  signify  a rescue 
or  deliverance  from  an  infinite  misery  after  death,  a 
condition  to  which,  it  is  supposed,  all  are  condemned 
by  nature.  The  myriads  wfio  entertain  this  view 
plainly  understand  by  universal  salvation  a univer- 
sal deliverance  from  a universal  misery  after  death, 
to  which  mankind  are  naturally  condemned;  whilst 
one  who  professes  a faith  in  universal  salvation  may 
mean  this,  or  may  mean  some  very  different  thing, 
by  salvation.  The  term  salvation  may  mean  de- 
liverance from  hell  or  suffering,  in  another  world ; 


TERMS  AND  PHRASES. 


143 


or  it  may  mean  deliverance  from  the  effects  in  anoth- 
er world  of  sin  in  this  world,  or  from  the  effects  in 
this  world  of  sin  in  this  world ; or  it  may  mean  de- 
liverance from  the  habit  of  sin  itself. 

Now,  in  no  one  of  these  senses  can  universal  sal- 
vation be  understood  as  literally  true.  It  cannot 
mean  universal  deliverance  from  hell  and  suffering 
in  another  life,  for  it  never  can  be  shown  that  uni- 
versal man,  that  all  human  beings,  were  ever  cursed 
or  doomed  to,  or  in  danger  of,  eternal  hell  and  suffer- 
ing after  death.  It  cannot  mean  universal  deliver- 
ance from  the  effects  in  another  world  of  sin  in  this 
world,  for  a majority  of  human  beings  who  enter 
this  world  never  sin.  Sin  being  the  transgression  of 
law,  and  transgression  of  law  implying  knowledge 
of  law,  probably  a majority  of  mankind  leave  this 
mortal  life  in  childhood,  before  any  capacity  of  sin 
has  been  developed,  before  any  voluntary  act  of 
moral  agency  has  been  performed  ; consequently 
they  never  sinned,  and  they  need  no  salvation, 
whether  in  this  or  any  other  life,  from  the  effects  of 
sin.  It  cannot  mean  universal  deliverance  in  this 
world  from  the  effects  of  sin  committed  here,  for  we 
observe  continually,  and  know  from  actual  experi- 
ence, that  there  is  no  such  thing  as  universal  deliv- 
erance from  the  natural  effects  of  voluntary  wrong. 
"What  these  legitimate  effects  are,  we  cannot  always 
certainly  determine  ; but  we  see  that  there  is  not,  there 
never  has  been,  universal  deliverance  from  them. 
It  cannot  mean  universal  deliverance  from  the  habit 
of  sin  itself,  for  we  see  that,  up  to  this  hour,  nearly 
all  — perhaps  all  — mankind  who  reach  the  age  of  re- 
sponsible action  do  actually  commit  more  or  less  of 


144 


TERMS  AND  PHRASES. 


sin.  Thus  we  discover,  on  close  examination,  that 
the  phrase  universal  salvation  is  destitute  of  any 
definite  and  satisfactory  meaning.  For  if  salvation 
signify  deliverance  from  actual  evil,  suffering,  or  dan- 
ger, there  can  be  no  real  meaning  in  universal  sal- 
vation, unless  it  can  be  shown  that  there  has  actu- 
ally been  a universal  suffering  or  curse  from  which 
there  has  actually  been  a universal  deliverance. 
Neither  Scripture,  nature,  nor  human  experience  has 
yet  demonstrated  any  such  universal  evil,  suffering, 
or  curse,  requiring  any  such  universal  deliverance. 
To  the  interrogatory  propounded,  therefore,  I should 
be  forced  to  reply : I am  no  believer  in  universal 
salvation,  nor  am  I a disbeliever.  For  the  phrase 
itself  conveys  to  my  mind  no  distinct  idea ; it  ap- 
pears to  be  simply  a misuse  or  misapplication  of 
words,  frequently  confusing  the  minds  of  those  who 
suppose  it  to  express  their  belief,  and  equally  mis- 
leading those  who  suppose  themselves  to  be  contend- 
ing against  that  belief. 

The  next  phrase,  universal  restoration , is  this 
more  clear  and  comprehensible  than  the  other ? To 
restore  signifies  to  recover  or  replace  something 
which  has  been  removed  or  lost,  to  reinstate  some- 
thing, or  some  person,  in  a condition  which  has  be- 
fore belonged  to  the  same  thing  or  person.  Univer- 
sal restoration  is  usually  understood  to  signify  the 
universal  reinstatement  of  mankind  in  a condition 
of  holiness  and  happiness.  When  were  all  mankind 
removed  from  a condition  of  holiness  and  happiness? 
When  did  all  mankind  ever  fall  from  or  lose  such  a 
condition  ? When  were  all  mankind  ever  in  pos- 
session of  such  a condition  ? Here  we  observe  the 


TERMS  AND  PHRASES. 


145 


misapplication  of  two  additional  terms,  the  words 
holiness  and  happiness.  Both  these  words  express 
intelligence,  consciousness,  and  action  ; they  both 
imply  personal  moral  agency.  Holiness  expresses  a 
conscious  condition  of  goodness,  or  piety,  or  moral 
purity.  Happiness  also  expresses  intelligent  enjoy- 
ment, a knowledge  or  experience  of  bliss,  of  felicity. 
Millions,  therefore,  of  the  human  race,  who  leave 
this  world  in  infancy,  have  never  been  conscious  of 
either  holiness  or  happiness,  as  they  never  have  of 
the  opposite  conditions  of  guiltiness  or  misery.  A 
condition  then  which  they  never  enjoyed,  they  never 
could  fall  from,  — they  never  could  lose ; and  there 
is  neither  reason  nor  propriety  in  the  idea  of  their 
being  restored  to  a condition  which  they  never  pos- 
sessed. Whatever  may  be  the  idea  conveyed  to  the 
minds  of  those  who  employ  these  phrases,  universal 
salvation  and  universal  restoration , to  express  what 
they  regard  as  their  religious  faith,  others,  who 
object  to  the  doctrines  thought  to  be  conveyed  by 
these  terms,  without  much  question,  associate  the 
phrases  with  the  idea  of  a primitive  fall  of  mankind 
through  Adam,  accompanied  with  a universal  curse, 
or  sentence  of  condemnation.  Both  the  phrases 
universal  salvation  and  universal  restoration  are 
understood  by  theologians,  and  the  generality  of 
nominal  Christians,  to  express  deliverance  of  man- 
kind from  that  original  curse,  or  final  restoration  to 
the  primitive  condition,  or  what  is  supposed  to  have 
been  the  primitive  condition,  of  innocence,  holiness, 
and  happiness,  belonging  to  the  man  Adam. 

But  the  term  salvation  never  has  such  a reference 
in  Scripture,  and  the  phrase  universal  salvation  can 
13 


146 


TERMS  AND  PHRASES. 


with  no  propriety  be  so  understood,  till  it  can  be 
clearly  and  conclusively  proved,  that  all  mankind 
had  both  physical  and  moral  connection  with  the 
man  Adam,  that  such  a universal  curse  was  actually 
pronounced,  and  that  a corresponding  deliverance 
from  that  curse  has  been,  or  will  be,  finally  effected. 
Such  a physical  and  moral  connection  with  the  man 
Adam  is  not  asserted  by  Scripture,  it  is  unsupport- 
ed by  reason,  and  is  refuted  by  the  general  experi- 
ence of  the  world.  Neither  Scripture  nor  science 
proves  that  all  men  are  descended  from  the  man 
Adam,  or  any  other  one  man.  Neither  revela- 
tion, reason,  nor  all  the  history  of  human  kind, 
favors  or  warrants  the  idea  of  any  such  original 
curse  pronounced  upon  the  unborn  world  of  man. 
Examine  the  Scriptural  account  in  Genesis,  and 
you  will  find  that  no  covenant  was  ever  made 
between  God  and  Adam,  nor  between  any  other 
persons ; that  there  was  no  curse  pronounced  upon 
Adam.  There  was  a curse  pronounced  on  the  ground, 
and  that  is  all  which  is  represented  as  passing  be- 
tween Adam  and  God ; there  is  not  the  remotest 
allusion  to  posterity,  one  way  or  the  other.  Were 
there,  at  all  events,  a possibility  of  transfer  or  impu- 
tation of  sin,  guilt,  or  curse  from  one  person  to 
another,  there  would  at  least  be  some  appearance 
of  justice  in  causing  the  parent  to  endure  the  pen- 
alty of  his  children’s  misdeeds,  because  he  exposed 
them  to  the  dangerous  influence  of  his  pernicious 
example.  But  the  common  theology  reverses  the 
whole  order  of  this  apparent  justice,  and  unreason- 
ably causes  the  unborn  child  to  be  guilty,  cursed, 
and  condemned  to  ceaseless  woe,  for  the  wicked  act 


TERMS  AND  PHRASES. 


147 


of  his  parent  or  ancestor,  ages  before  the  child’s  ex- 
istence. 

The  condition  of  the  man  Adam  previous  to  any 
sinful  act  may  be  perhaps  described  by  the  terms 
holy  and  happy , because  he  was  a mature,  free,  in- 
telligent, moral  being.  But  these  terms  cannot  de- 
scribe the  condition  of  the  thousands  of  human  beings 
who  through  countless  ages  have  daily  departed  from 
this  life,  in  infancy  and  childhood,  before  they  were 
conscious  of  any  action  good  or  bad,  — before  they 
could  possibly  be  in  a condition  of  either  holiness  or 
happiness,  guiltiness  or  misery.  They  entered  upon 
life,  and  they  passed  from  mortal  being,  with  no 
moral  character  whatever,  but  simply  in  a state  of 
innocence ; they  were  neither  righteous  nor  unright- 
eous, for  they  were  not  responsible.  And  this  is  all 
that  can  be  said  of  them.  Their  whole  moral  and 
spiritual  nature  was  undeveloped  here,  and  to  be 
developed  in  the  state  into  which  they  passed 
through  death. 

All  mankind,  then,  are  not  to  be  finally  saved 
from  the  wrath  of  God  and  eternal  woe,  because  it 
cannot  be  shown  that  all  mankind  were  ever  sub- 
jected to  any  such  terrible  calamity.  All  mankind 
are  not  to  be  finally  saved  hereafter,  from  the 
effects  of  sins  committed  here,  for  it  is  morally  cer- 
tain that  millions  of  human  beings  have  lived  and 
died  who  never  did  sin  here.  All  mankind  are  not 
saved,  now  in  the  present  life,  from  the  effects  of 
sins  which  they  commit,  and  universal  experience  is 
the  unquestionable  proof.  All  mankind  are  not 
saved  from  sin  itself,  for  all  history  to  this  hour  bears 
witness,  that  nearly  every  human  being  who  has 


148 


TERMS  AND  PHRASES. 


lived  to  years  of  responsible  action  has  committed 
sin,  though  a period  may  come,  and  is  devoutly  to 
be  desired,  when  many  souls  shall  reach  maturity 
and  pass  through  life,  of  whom  it  may  be  said,  as  it 
is  recorded  of  the  great  teacher,  Jesus  of  Nazareth, 
that  they  were  “ in  all  points  tempted,  yet  without 
sin.” 

It  is  not  improbable  that  both  the  phrases  univer- 
sal salvation  and  universal  restoration  are  most  gen- 
erally misunderstood  by  those  who  oppose  them, 
and  as  greatly  misapplied  in  many  instances  by 
those  who  favor  and  employ  them.  What  universal 
calamity  is  it,  from  which  there  is  to  be  universal 
salvation  ? What  universal  blessing  has  been  lost, 
to  which  there  is  to  be  universal  restoration  ? By 
propounding  these  inquiries,  and  endeavoring  to  an- 
swer them,  it  is  seen  at  once,  that  neither  the  one 
phrase  nor  the  other  conveys  to  the  mind  any  dis- 
tinct and  satisfactory  idea,  or  they  imply  conditions 
of  universal  sin,  and  universal  happiness,  which  are 
groundless,  imaginary,  and  never  have  existed. 
Mankind  cannot  be  saved  from  an  evil  to  which 
they  have  never  been  exposed,  nor  restored  to  a hap- 
piness which  they  never  have  possessed.  How  much 
uncharitable  and  profitless  discussion  might  be  avoid- 
ed, by  clearly  defining  the  original  terms  of  a propo- 
sition, so  that  the  purport  of  each  separate  word 
might  be  distinctly  understood  ! 

Future  rewards  and  punishments , — let  us  bestow 
a moment  of  consideration  on  this  phrase.  The  term 
reward  is  manifestly  used  and  understood  to  signify 
a requital,  or  equivalent,  or  mark  of  favor,  hereafter 
to  be  given  by  God,  in  return  for  certain  good  ac- 


TERMS  AND  PHRASES. 


149 


tions  of  man  in  this  present  life.  At  the  same  time 
it  is  an  essential  doctrine  of  the  popular  theology, 
that  man  is  fallen  and  lost,  and  can  never  possibly 
perform  any  meritorious  action ; that  future  heaven 
is  not  a reward  or  equivalent  for  any  good  done  by 
man,  but  a free,  unmerited  gift,  to  which  no  human 
being  is  or  can  be  in  any  way  entitled,  but  is  be- 
stowed by  the  pure  grace  of  God.  Both  of  these 
views  cannot  be,  and  perhaps  neither  of  them  is, 
correct. 

The  word  reward  is  frequently  used  in  Scripture,  * 
but  it  is  never  used  to  signify  heaven  or  happiness 
in  a future  world,  whether  paid  as  an  equivalent,  or 
bestowed  freely,  without  merit,  as  a gift.  In  ordi- 
nary speech  the  term  reward  is  used  to  express  both 
the  idea  of  a payment  and  the  idea  of  a gift.  We 
describe  a man  as  rewarded,  who  receives  something 
as  a requital  or  compensation  for  something  which 
he  does.  Money,  property,  office,  honor,  or  enjoy- 
ment, received  in  return  for  some  service  done,  we 
call  a reward,  and  we  do  so  properly.  Sometimes 
it  is  used  to  signify  a gift  or  present,  bestowed  as  a 
mere  mark  of  respect,  and  not  as  an  equivalent  for 
any  service  which  has  been  performed,  and  without 
the  expectation  of  anything  to  be  given  in  return. 
In  this  sense  the  term  reward  is  not  used  with  strict 
propriety.  The  word  itself,  in  its  true  sense,  means 
something  received  in  lieu  of  something  given. 

Both  these  ideas  of  payment  and  of  present  ap- 
pear to  be  singularly  blended  and  conveyed  without 
discrimination  by  religionists,  who  use  the  word  re- 
ward to  signify  heaven  or  happiness  in  a future  life. 
Heaven  is  described  as  a place  and  condition  of  eter- 
13  * 


150 


TERMS  AND  PHRASES. 


nal  bliss,  to  be  bestowed  as  a free  gift  from  God ; 
and  almost  invariably  it  is  described,  in  the  same 
breath,  as  a reward  hereafter  which  is  sure  to  all 
who  perform  certain  righteous  actions.  The  unkind, 
uncharitable,  and  vicious  man,  through  a long  life  of 
eighty  years,  complies  with  certain  conditions  an 
hour  before  his  death,  and  he  receives  the  heaven  of 
eternal  bliss  as  a reward.  The  virtuous,  pure,  and 
pious  youth,  through  only  a short  life  of  twenty 
years,  complies  with  certain  prescribed  conditions, 
and  he  receives  the  same  heaven  of  endless  joy  as 
his  reward.  The  little  child,  who  never  performs 
an  act  either  virtuous  or  vicious,  and  who  neither 
complies  nor  refuses  to  comply  with  any  conditions, 
opens  its  eyes  in  wonder  on  this  world,  then  moves 
away,  through  the  door  of  death,  into  the  same 
heaven  of  eternal  happiness,  as  his  reward.  There 
is  nothing  but  confusion  in  this  use  of  the  word  re- 
ward with  reference  to  the  life  beyond  the  grave. 
To  use  it  in  all  these  cases  in  the  sense  of  a be- 
stowal, a free  gift,  unmerited,  adds  nothing  to  its 
distinctness,  but  leaves  it  as  indefinite  as  ever.  I do 
not  hesitate  to  assert,  that  no  satisfactory  idea  can 
be  conveyed  by  the  word  reward , associated  with 
heaven  as  an  unchangeable  and  eternal  condition 
after  death.  Such  an  idea  of  heaven  and  such  a 
use  of  the  word  reward , either  as  a payment  or  a 
gift,  are  totally  irreconcilable,  in  view  of  the  differ- 
ent circumstances  under  which  men  die,  and  these 
terms  leave  the  innumerable  variations  of  this  pres- 
ent life  involved  in  impenetrable  darkness.  Still 
more,  I do  not  hesitate  to  say,  that  until  a clear 
and  satisfactory  idea  can  be  expressed  by  the  word 


TERMS  AND  PHRASES. 


151 


reward , it  should  never  be  employed  to  express  the 
condition  of  enjoyment  or  existence  in  a future  life. 

The  word  punishment  is  used  with  as  much 
vagueness  and  obscurity  as  the  word  reward.  Some- 
times it  is  used  to  signify  an  arbitrary  infliction  of 
pain  or  suffering,  as  a satisfaction  for  some  wrong 
done.  Sometimes  it  is  used  to  mean  arbitrary  chas- 
tisement or  discipline,  not  for  the  satisfaction  of  the 
person  who  inflicts  the  suffering,  but  for  the  correc- 
tion and  warning  of  the  person  who  endures  the  suf- 
fering. But  in  both  cases  it  is  usually  understood 
as  being  arbitrary,  without  any  invariable  law,  but 
at  the  mere  pleasure  of  the  one  who  inflicts  the  suf- 
fering. It  may  be  much  or  little,  for  a long  period 
or  a short  period,  according  to  his  pleasure  at  the 
moment ; whether  inflicted  vindictively  for  his  own 
satisfaction,  or  only  as  a proper  correction  and  warn- 
ing for  the  sufferer. 

In  both  these  senses  the  word  punishment  is  used 
by  religionists  with  reference  to  the  future  life.  By 
one,  God  is  represented  as  consigning  all  the  wicked 
of  every  degree,  old  and  young,  civilized  and  savage, 
to  an  eternal  and  unmitigated  hell  of  misery,  and 
this  is  called  the  expression  of  God’s  anger,  his 
wrath,  his  vengeance,  satisfaction  for  offending  by 
the  transgression  of  his  holy  law.  By  another,  God 
is  represented  as  subjecting  all  the  wicked,  who  die 
without  penitence  and  reform,  to  a suffering  for  dis- 
cipline, for  correction  or  preparation,  after  which  they 
shall  be  transferred  to  the  place  and  companionship 
of  the  virtuous  and  holy.  To  describe  this  condition 
as  well  as  the  other,  the  word  punishment  is  used, 
implying  that  chastisement  or  correction  is  arbitrary 


152 


TERMS  AND  PHRASES. 


also, — much  or  little,  long  or  short  in  its  duration, 
according  to  the  pleasure  of  God,  — only  that  it  will 
ultimately  terminate,  and  then  the  soul  be  trans- 
ferred to  the  place  of  unbounded  and  everlasting  fe- 
licity. The  word  punishment  almost  invariably  con- 
veys to  every  mind  the  ideas  of  wrath,  vindictiveness, 
ideas  which  never  can  with  any  propriety  be  asso- 
ciated with  the  attributes  and  character  of  the  Su- 
preme Being.  God  is  love,  and  infinite  love ; and 
God  is  infinite  and  unchangeable  in  every  perfection. 
Unless  the  word  punishment  can  be  used  and  always 
understood  as  dissociated  entirely  from  every  idea 
of  wrath  or  vindictiveness,  it  never  should  be  used 
to  express  the  action  of  God,  whether  with  reference 
to  the  condition  of  souls  beyond  the  grave,  or  the 
condition  of  human  beings  in  this  present  mortal 
life. 

After  this  examination  of  these  several  phrases, 
you  will  easily  understand  how  one  may  say,  with 
the  greatest  propriety,  I am  no  believer  in  universal 
salvation,  no  believer  in  universal  restoration,  no  be- 
liever in  rewards  or  in  punishments  in  a future  life, 
nor  in  rewards  and  punishments  in  this  present  life. 
For  as  they  are  commonly  used  and  commonly  un- 
derstood in  religious  speech,  in  theological  and  pulpit 
phraseology,  no  one  of  these  phrases  conveys  any 
reasonable,  consistent,  or  satisfactory  idea  to  the 
mind. 

Of  the  author  of  such  a declaration  you  might 
inquire,  What  then  do  you  believe?  That  you 
might  weigh  it  carefully,  and  test  its  reasonableness, 
its  consistency,  and  its  reality,  he  might  give  you 
this  plain  reply  : I believe  that  there  is  but  one  life 


TERMS  AND  PHRASES. 


153 


of  the  soul,  which  begins  at  the  soul’s  beginning  or 
its  birth,  and  continues  on  for  ever  ; a life  of  freedom, 
of  development,  of  retribution  and  progression,— 
death  being  but  a single  event  in  the  soul’s  life,  — an 
event  which  relieves  it  from  the  restraints,  propensi- 
ties, and  peculiarities  of  a fragile  and  decaying  frame, 
— the  moral  character  of  the  spirit  being  the  same 
a moment  after  death  which  it  was  a moment  before 
death,  only  that  the  soul  finds  itself  in  a new  and 
larger  sphere,  ready  to  proceed  in  the  unfolding  of 
its  spiritual  life  from  the  exact  moral  point  at  which 
it  left  this  mortal  existence. 

This  one  life  of  the  soul  is  a life  of  retribution. 
There  is  no  partiality,  no  favoritism ; there  are  no 
elect  ones  as  the  recipients  of  anything  called  sal- 
vation. God  rules  the  whole  material  world  by  a 
uniform  and  established  order.  He  also  rules  the 
whole  moral  world,  the  whole  world  of  mind  or 
spirit,  by  uniform  and  unvarying  laws.  The  most 
enlightened  man  in  the  most  enlightened  Christian 
country,  who  through  ignorance  or  wilfulness  trans- 
gresses a natural  or  moral  law,  must  and  does  ex- 
perience similar  effects  to  those  experienced  by  the 
Pagan  or  barbarian,  on  the  opposite  side  of  the 
globe,  who  transgresses  the  same  natural  or  moral 
law.  In  both  cases,  if  the  transgression  be  one  of 
ignorance,  the  natural  effects  must  follow,  but  it  is 
no  sin.  And  in  both  cases,  should  the  transgression 
be  wilful,  the  effects  must  follow,  and  the  transgres- 
sion is  a sin.  The  difference  in  both  cases  between 
the  transgression  which  is  sin,  and  that  which  is 
not  sin,  is  in  the  moral  effects  upon  the  mind  or 
conscience.  So  that  every  human  being  each  day 


154 


TERMS  AND  PHRASES. 


and  hour,  in  the  exercise  of  free  will,  forms  its  own 
moral  character.  Each  action  of  every  being  reacts 
in  some  way  and  to  some  extent  upon  himself,  for 
good  or  evil,  and  not  only  upon  himself  but  on  oth- 
ers, and  this  reaction  is  retribution.  This  is  what  I 
mean  by  a life  of  retribution.  Each  being  at  the 
event  of  death  continues  its  existence  and  develop- 
ment, from  the  moral  life  which  it  had  formed  up  to 
that  moment  for  itself,  and  proceeds  in  the  spiritual 
state,  enjoying  happiness  according  to  its  own  moral 
capacities ; and  this  is  what  I mean  by  a life  of  pro- 
gression. 

Thus  we  discover  the  necessity  of  a clear  idea  of 
words.  And  the  words  salvation , restoration , re- 
ivards  and  punishments , should  never  be  used,  un- 
less they  can  be  separated  in  the  mind  entirely  from 
the  ideas  of  wrath,  vindictiveness,  or  any  arbitrary 
action  on  the  part  of  God,  whether  favorable  or  un- 
favorable to  man. 

God  is  no  respecter  of  persons  in  this  life,  nor  in 
any  other.  He  appoints  laws  to  regulate  the  whole 
of  man’s  nature,  and  leaves  man  free  to  learn,  un- 
derstand, and  experience  the  effect  of  those  divine 
and  universal  laws,  to  increase  enjoyment  or  reduce 
his  capacity  for  enjoyment  in  proportion  as  he  obeys 
or  disobeys  them. 


DISCOURSE  XI. 


THE  BATTLE  OF  THE  INVISIBLE  POWERS  ; OR  GOD 
AND  THE  DEVIL. 

THOU  THOUGHTEST  THAT  I WAS  ALTOGETHER  SUCH  AN  ONE 

as  thyself;  but  i will  reprove  thee.  — Psalm  1.  21. 

Though  there  may  be  occasionally  found  among 
us  a stranger  who  is  a Mahometan  or  Pagan  wor- 
shipper, and  though  numbers  of  Jewish  worshippers 
are  frequently  found,  yet  our  civilization  is  called 
Christian.  We  are  said  to  live  in  Christian  society. 
Most  men  directly  encourage  the  external  offices 
of  religion,  and  nearly  all  pay  more  or  less  regard 
to  religious  observances.  But  among  those  who 
encourage  the  external  offices  of  religion  directly, 
many  appear  to  regard  only  its  externals.  Their  re- 
ligion appears  to  be  unexpressed  by  any  controlling 
principles  regulating  their  general  transactions  ; it 
appears  to  be  expressed  by  no  uniform  spirit  pervad- 
ing their  whole  lives,  manifest  in  their  words,  acts, 
and  whole  deportment,  by  characteristics  correspond- 
ing with  what  are  agreed  by  all  to  be  the  peculiar 
features  of  the  religion  to  which  they  avow  their 


156  BATTLE  OF  THE  INVISIBLE  POWERS. 

adherence,  — the  Christian  religion.  This  class  of 
persons  may  be  rarely  absent  from  the  churches  on 
occasions  of  public  worship,  and  they  are  prompt  in 
meeting  all  obligations  originating  in  the  temporal 
or  business  concerns  of  the  congregations  with  which 
they  worship.  Having  done  this,  they  appear  to 
think  their  part  performed. 

Why  this  immediate  unprofitableness  of  religion, 
this  practical  unproductiveness  of  Christianity,  is  an 
inquiry  at  once  just  and  pertinent.  That  in  a very 
considerable  degree  it  originates  in  prevailing  mis- 
conceptions of  the  character  of  the  Deity,  will  be 
obvious  on  a careful  examination  of  facts.  Whilst 
it  is  reasonable  that  the  barbarous  or  unenlightened 
mind,  untaught  entirely  with  reference  to  God, 
should  form  a conception  of  the  Deity  compatible 
with  its  own  character  and  condition,  it  is  just  as 
true  that  those  who  receive  all  their  views  of  the 
Deity  from  the  dogmatic  systems  and  teachings  of 
others,  as  an  almost  universal  rule,  accept  the  views 
of  God  in  which  they  are  instructed,  their  own  con- 
duct taking  its  coloring  and  character  from  their 
conception  of  Deity.  The  man  untaught  concern- 
ing any  Deity,  but  left  to  frame  his  own,  frames  a 
Deity  corresponding  with  his  own  characteristics. 
The  man  instructed  from  the  first  in  certain  views 
of  Deity  is  likely  to  frame  his  own  character  on 
principles  corresponding  with  the  character  which 
he  has  learned  to  be  that  of  God. 

Let  us  see,  then,  how  far  an  observation  of  facts 
may  exhibit  this  analogy  between  human  conduct, 
human  character,  and  the  prevailing  conception  of 
the  character  of  God.  Inquire  of  Christian  wor- 


BATTLE  OF  THE  INVISIBLE  POWERS.  157 


shippers  generally,  whether  or  not  the  Deity  is  the  most 
unresentful,  unretaliating,  forbearing,  and  beneficent 
of  beings,  and  you  will  probably  receive  a univer- 
sal affirmative  reply.  But  notwithstanding  this,  the 
prevailing  theological  systems  and  confessions,  the 
generality  of  books,  sermons,  and  preaching  in 
Christian  society,  represent  God  so  as  necessarily 
to  imply  that,  while  he  is  the  most  powerful  and 
majestic,  he  is  at  the  same  time  the  most  irritable, 
unforbearing,  resentful,  and  vindictive  being  in  the 
universe.  The  prevailing  representations  of  the  De- 
ity among  Christians  imply  that  he  is  imperfect 
and  unfortunate,  sorrowing,  suffering,  angry,  and 
jealous,  sometimes  forbearing,  sometimes  petulant 
and  inexorable,  always  fighting  or  contending,  either 
with  man,  or  angel,  or  devil,  — in  his  conflicts  with 
Satan,  his  arch-enemy,  sometimes  victorious  and 
sometimes  defeated,  sometimes  triumphing  and 
sometimes  mourning. 

I might  here  appeal  to  the  personal  knowledge  of 
every  one  accustomed  to  the  common  representa- 
tions of  Christian  doctrine,  in  the  weekly  ministra- 
tions of  the  various  churches.  You  hear  the  frequent 
allusions  to  God  and  to  Satan,  the  two  great  oppos- 
ing beings,  engaged  in  open  and  unceasing  warfare, 
of  which  man  is  the  poor,  feeble,  disabled,  and  un- 
happy subject.  You  hear  of  the  devices  to  which 
Satan  resorts,  to  retain  every  human  being  under  his 
subjection;  and  you  hear  of  the  councils  held  in 
heaven  by  persons  of  the  Godhead,  and  the  wonder- 
ful plan,  the  ingenious  and  never  sufficiently  to  be 
applauded  scheme,  by  which  the  Deity  checks  the 
triumphant  career  of  his  inveterate  and  mighty  foe, 
14 


158  BATTLE  OF  THE  INVISIBLE  POWERS. 

and  accomplishes  the  rescue  of  a few  of  the  unhap- 
py human  victims  of  Satan’s  cunning',  cruelty,  and 
unmitigated  enmity  to  God. 

But  the  theological  literature  of  the  age  assumes 
a more  permanent  form,  and  is  likely  to  be  more 
general  and  lasting  in  its  influence.  I might  cite 
articles  and  confessions  and  catechisms,  but,  passing 
by  these  for  the  time,  I ask  you  to  examine  a few 
passages  from  the  writings  of  one  of  the  most  dis- 
tinguished religious  writers  of  the  generation  just 
passing  from  the  stage  of  active  life.  I mean  Dr. 
Chalmers,  most  of  whose  writings  have  been  given 
to  the  world  within  the  short  time  since  his  decease. 
He  was,  during  his  life,  one  of  the  most  noted  of  the 
Calvinistic  or  Presbyterian  ministers  in  England  and 
Scotland,  and  his  writings  have  been  extensively  cir- 
culated wherever  the  English  language  is  vernacular. 

In  the  passages  I am  about  to  cite  to  you,  several 
great  doctrines  of  the  system  which  he  supported 
are  assumed.  You  will  perceive  that  he  takes  for 
granted  the  existence  of  an  Almighty  Deity,  and  of 
an  only  less  than  almighty  demon.  He  takes  for 
granted  that  man  is  the  subject,  and  this  earth  is  the 
theatre,  of  a great  fight,  an  awful  contest,  which  has 
been  carried  on  for  six  thousand  years  or  more,  be- 
tween these  two  inveterate  foes,  God  and  the  Devil. 
His  purpose  is  then  to  exhibit  the  immense  interests 
at  stake,  and  the  spirit  and  sentiments  which  con- 
tribute to  render  the  warfare  worthy  of  the  two 
powerful  combatants. 

In  meeting  the  objections  of  the  more  or  less  scep- 
tical, who  suggest  that  the  earth,  in  comparison  with 
the  universe,  is  but  an  insignificant  field,  and  that 


BATTLE  OF  THE  INVISIBLE  POWERS.  159 


man,  in  comparison  with  the  worlds  and  ranks  of 
intelligences,  is  but  an  insignificant  subject  of  a con- 
test so  amazing,  he  illustrates  the  considerations 
which  arise  to  give  weight  to  the  conflict  as  it  pro- 
ceeds, by  supposing  a battle  between  two  great  na- 
tions. This  illustration  he  closes  in  these  notable 
words  : — 11  But  other  principles  are  animating  the 
battle,  and  the  glory  of  nations  is  at  stake,  and  a 
much  higher  result  is  in  the  contemplation  of  each 
party  than  the  gain  of  so  humble  an  acquirement  as 
the  primary  objects  of  the  war,  and  honor,  dearer  to 
many  a bosom  than  existence,  is  now  the  interest 
on  which  so  much  blood  and  so  much  treasure  is 
expended,  and  the  stirring  spirit  of  emulation  has 
now  got  hold  of  the  combatants ; and  thus,  amid  all 
the  insignificancy  which  attaches  to  the  material 
origin  of  the  contest,  do  both  the  eagerness  and  the 
extent  of  it  receive  from  the  constitution  of  our  na- 
ture their  most  full  and  adequate  explanation.” 

He  then  applies  the  illustration  of  interests  which 
become  involved  in  a national  contest,  to  the  strug- 
gle between  higher  natures,  or  God  and  Satan.  He 
does  it  in  these  notable  terms : — 

u Now,  if  this  be  also  the  principle  of  higher 
natures ; if,  on  the  one  hand,  God  be  jealous  of 
his  honor,  and  on  the  other  there  be  proud  and 
exalted  spirits,  who  scowl  defiance  at  him  and 
his  monarchy;  if,  on  the  side  of  heaven,  there 
be  an  angelic  host  rallying  around  the  standard 
of  loyalty,  who  flee  with  alacrity  at  the  bidding 
of  the  Almighty,  who  are  devoted  to  his  glory, 
and  feel  a rejoicing  interest  in  the  evolution  of 
his  counsels ; and  if,  on  the  side  of  hell,  there  be  a 


160 


BATTLE  OF  THE  INVISIBLE  POWERS. 


sullen  front  of  resistance,  a hate  and  malice  inextin- 
guishable, an  unequal  daring  of  revenge  to  baffle  the 
wisdom  of  the  Eternal,  and  to  arrest  the  hand  and 
to  defeat  the  purposes  of  Omnipotence,  — then  let 
the  material  prize  of  victory  be  insignificant  as  it 
may,  it  is  the  victory  in  itself  which  upholds  the  im- 
pulse of  this  keen  and  stimulated  rivalry. 

“ If,  by  the  sagacity  of  one  infernal  mind,  a single 
planet  has  been  seduced  from  its  allegiance  and 
been  brought  under  the  ascendency  of  him  who  is 
called  in  Scripture  ‘ the  god  of  this  world,’  and  if  the 
errand  on  which  our  Redeemer  came  was  to  destroy 
the  works  of  the  Devil,  then  let  this  planet  have  all 
the  littleness  which  astronomy  has  assigned  to  it, — 
call  it  what  it  is,  one  of  the  smaller  islets  which  float 
on  the  ocean  of  vacancy,  — it  has  become  the  theatre 
of  such  a competition  as  may  have  all  the  desires 
and  all  the  energies  of  a divided  universe  embarked 
upon  it.  It  involves  in  it  other  objects  than  the  sin- 
gle recovery  of  our  species.  It  decides  higher  ques- 
tions. It  stands  linked  with  the  supremacy  of  God, 
and  will  at  length  demonstrate  the  way  in  which  he 
inflicts  chastisement  and  overthrow  upon  all  his  ene- 
mies. 

“ I know  not  if  our  rebellious  world  be  the  only 
strong-hold  which  Satan  is  possessed  of,  or  if  it  be 
but  the  single  post  of  an  extended  warfare  that  is 
now  going  on  between  the  powers  of  light  and  of 
darkness.  But  be  it  the  one  or  the  other,  the  parties 
are  in  array,  and  the  spirit  of  the  contest  is  in  full 
energy  and  the  honor  of  mighty  combatants  is  at 
stake,  and  let  us  therefore  cease  to  wonder  that  our 
humble  residence  has  been  made  the  theatre  of  so 


BATTLE  OF  THE  INVISIBLE  POWERS.  161 


busy  an  operation,  or  that  the  ambition  of  loftier 
natures  has  here  put  forth  all  its  desire  and  all  its 
strenuousness.” 

Presented  in  this  way,  and  for  the  purpose  for 
which  I now  cite  it,  this  language  no  doubt  appears 
strange  and  peculiar,  as  referring  to  the  Christian 
Deity,  and  as  exhibiting  the  nature  of  Christian  reve- 
lation. But  its  apparent  peculiarity  is  only  in  the 
manner  in  which  it  is  now  presented  to  your  consid- 
eration, for  language  equivalent  to  this,  and  frequent- 
ly almost  verbally  the  same,  is  common  in  pulpit  dis- 
courses every  Sunday.  You  hear  man  spoken  of  as 
the  lost,  sinful,  ruined,  and  helpless  victim  of  the 
Devil’s  artifice,  at  the  time  of  his  supposed  conversa- 
tion with  the  wife  of  the  man  Adam,  though  not  one 
human  being  had  then,  as  far  as  we  are  informed, 
been  born  into  the  world.  You  hear  God  spoken  of 
as  being  irritated  and  angry  with  the  Devil  for  his 
cunning  and  cruel  deception,  and  with  the  woman 
for  being  deceived  by  the  Devil,  and  with  man  for 
being  persuaded  by  the  woman.  Then  you  hear 
God  spoken  of  as  declaring  war  against  this  power- 
ful enemy,  who  is  represented  as  one  of  God’s  former 
subjects,  who  rebelled  against  Divine  authority,  and 
was  expelled  from  the  Divine  abode  for  his  audacity, 
and  who  has  ever  since  been  filled  with  burning  ha- 
tred against  the  Almighty  and  all  that  pertains  to  him. 

Chalmers  here  represents  God  as  being  moved  by 
the  passions  which  characterize  the  human  duellist 
and  soldier.  He  represents  both  God  and  his  ene- 
my as  losing  sight  of  the  original  insignificant  issue, 
and,  by  the  impulse  of  a keen  and  stimulated  rivalry, 
contending  for  victory  itself.  He  says  the  contest 
14* 


162  BATTLE  OF  THE  INVISIBLE  POWERS. 

has  arrived  at  a stage  where  more  than  the  single 
recovery  of  our  species  is  at  stake  ; that  it  involves 
higher  questions,  because  it  is  linked  with  the  su- 
premacy of  God,  who  is  jealous  of  his  honor,  and  is 
resolved  not  to  be  outdone  by  the  sagacity  of  an  in- 
fernal mind,  who  with  other  proud  spirits  scowl  de- 
fiance at  him  and  his  monarchy,  endeavoring  to  baffle 
the  wisdom  of  the  Eternal,  and  defeat  the  purposes 
of  Omnipotence. 

But  Chalmers  does  not  stop  at  this.  When  he 
comes  to  expatiate  upon  the  grand  expedient,  the 
blood  of  atonement,  he  indulges  in  this  strain,  so 
strikingly  resembling  the  delineations  of  human  bat- 
tles, military  tactics,  and  grand  generalships : — 

“ It  was  only  in  that  plan  of  recovery  of  which  Jesus 
Christ  was  the  author  and  the  finisher,  that  the  great 
adversary  of  our  species  met  with  a wisdom  which 
overmatched  him.  It  is  true  that  he  had  reared,  in 
the  guilt  to  which  he  seduced  us,  a mighty  obstacle 
in  the  way  of  this  lofty  undertaking.  But  when  the 
grand  expedient  was  announced,  and  the  blood  of 
that  atonement  by  which  sinners  are  brought  nigh 
was  willingly  offered  to  be  shed  for  us,  and  the  Eter- 
nal Son,  to  carry  this  mystery  into  accomplishment, 
assumed  our  nature,  then  was  the  prince  of  that 
mighty  rebellion,  in  which  the  fate  and  history  of  our 
world  are  so  deeply  implicated,  in  visible  alarm  for 
the  safety  of  all  his  acquisitions : — nor  can  the  rec- 
ord of  this  wondrous  history  carry  forward  its  narra- 
tive, without  furnishing  some  transient  glimpses  of 
a sublime  and  a superior  warfare,  in  which,  for  the 
prize  of  a spiritual  dominion  over  our  species,  we 
may  dimly  perceive  the  contest  of  loftiest  talent,  and 


BATTLE  OF  THE  INVISIBLE  POWERS.  163 


all  the  designs  of  heaven  in  behalf  of  man,  met  at 
every  point  of  their  evolution  by  the  counter-work- 
ings of  a rival  strength  and  a rival  sagacity. 

“ Surely,  it  is  no  more  than  being  wise  up  to  that 
which  is  written,  to  assert,  that,  in  achieving  the  re- 
demption of  our  world,  a warfare  had  to  be  accom- 
plished ; that  upon  this  subject  there  was  among  the 
higher  provinces  of  creation  the  keen  and  the  ani- 
mated conflict  of  opposing  interests ; that  the  result 
of  it  involved  something  grander  and  more  affecting 
than  even  the  fate  of  this  world’s  population ; that 
it  decided  a question  of  rivalship  between  the  right- 
eous and  everlasting  Monarch  of  universal  being,  and 
the  prince  of  a great  and  widely  extended  rebellion.”  * 

This  is  the  carrying  out  of  that  idea  of  which  you 
hear  so  much  in  Christian  theology  from  the  various 
pulpits,  — of  a council,  in  which  expedients  were  dis- 
cussed, and  a plan  devised  to  alarm  and  conquer,  if 
possible,  the  prince  of  that  mighty  rebellion  in  which 
the  fate  of  our  world  is  so  deeply  implicated.  Here 
the  supreme  Spirit  and  beneficent  Father  of  the  uni- 
verse is  represented  as  inflamed  by  ambition  to  car- 
ry on  a sublime  and  superior  warfare  for  the  prize 
of  a spiritual  dominion  over  our  species,  met  as  he 
is  at  every  point  by  the  counter-workings  of  a rival 
strength  and  a rival  sagacity.  This  contest  is  repre- 
sented as  a keen  and  animated  conflict  of  opposing 
interests;  yes,  it  becomes  a personal  quarrel  be- 
tween the  combatants,  involving,  as  this  writer’s 
excited  imagination  declares,  something  grander  and 
more  affecting  than  even  the  fate  of  this  world’s 


* Sixth  Astronomical  Discourse,  on  Colossians  ii.  15. 


164 


BATTLE  OF  THE  INVISIBLE  POWERS. 


population;  for  it  decided  a question  of  rivalship 
between  the  everlasting  Monarch  of  universal  being, 
and  the  prince  of  a great  and  widely  extended  rebel- 
lion. 

This  is  a Christian  minister’s  description  of  the 
Christian’s  God;  — a Deity  moved  by  ambition,  rival- 
ry, jealousy,  and  revenge;  a Deity  characterized  by 
every  base  and  degrading  and  ignoble  passion,  which 
the  principles  of  Christianity,  as  taught  by  Jesus, 
pronounce  unjust,  improper,  and  unnecessary,  even 
in  frail  and  erring  humanity.  And  this,  moreover,  is 
no  extreme  and  peculiar  case ; the  same  description 
of  the  Deity,  his  actions  and  character,  in  terms  more 
or  less  distinct,  is  given  in  thousands  of  churches 
from  week  to  week.  The  whole  doctrine  of  the  sub- 
stituted suffering  of  Jesus,  or  vicarious  atonement,  as 
the  systems  term  it,  is  predicated  on  the  idea  that 
Dr.  Chalmers  presents  so  vividly,  — the  presumption 
that  God  permitted  himself  to  be  by  one  of  his  own 
creatures  entrapped  into  an  almost  inextricable  dif- 
ficulty, — a difficulty  so  great,  that,  in  order  to  relieve 
or  justify  himself,  and  to  prevent  his  eternal  purposes 
from  being  wholly  defeated,  it  taxed  the  utmost  in- 
genuity, or,  as  it  is  styled,  the  rival  sagacity,  of  the 
Divine  mind  to  devise  a plan,  which  is  so  frequently 
admired  as  the  scheme  of  salvation  ; — a scheme  for 
the  discovery  of  which  almost  every  prayer  that  is 
offered  and  every  sermon  that  is  preached  by  thou- 
sands of  clergymen  is  replete  with  flattery,  congrat- 
ulations, and  compliments  to  the  Almighty. 

A very  common  thing  it  is  for  ministers,  in  com- 
parison with  the  work  of  redemption,  as  it  is  styled, 
to  depreciate  the  work  of  creation.  To  command 


BATTLE  OF  THE  INVISIBLE  POWERS.  165 


into  existence  not  only  sun  and  moon  and  planets, 
but  the  system  upon  system  of  worlds  which  form 
the  universe,  and  bid  them  roll  in  silent  grandeur 
through  the  realms  of  space ; to  create  ranks  of  intel- 
ligent beings ; to  form  this  mortal  frame,  so  fearfully 
and  wonderfully  made ; to  inspire  these  minds  which 
surmount,  subdue,  and  measure  the  objects  and 
events  of  time,  and  look  forward  to  an  eternity  of  life 
beyond  this  sphere,  — all  this  is  considered  a small 
affair,  an  unimportant  work,  compared  with  the 
amazing  ingenuity  which  devised  a scheme  to  wrest 
and  save  from  the  malicious  arts  of  Satan  a few 
human  souls,  a fraction  of  the  number  of  human  be- 
ings whom  Satan  has  continued  to  deceive  and 
tempt  and  steal  away  from  the  Creator,  — from  the 
Supreme  Being  to  whom  Satan  himself,  as  it  ap- 
pears, owes  his  existence.  Thus  do  expounders  of 
the  Christian  faith  compliment  the  skill  of  God,  and 
measure  the  relative  importance  of  his  acts  and  pur- 
poses. But  this  contest  between  Deity  and  demon, 
Creator  and  creature,  has  not  yet  terminated,  as  it 
seems.  That  plan  by  which  God,  under  the  appear- 
ance of  a man,  i.  e.  the  Christ,  contended  with  and 
vexed  and  circumvented  Satan,  was  imperfect,  and 
the  warfare  still  continues.  Here  let  me  cite  the  de- 
liberate expression  of  a noted  Calvinistic  minister  of 
our  own  day,  Dr.  Edward  Beecher  of  Boston,  who 
describes  God  as  a mighty  warrior,  and  declares  that 
the  great  end  of  God  is  to  fight  and  conquer  and 
destroy. 

“ According  to  the  Bible,  the  system  of  this  world 
is  an  exception  to  all  that  precedes  it  and  all  that 
follows  it.  It  is  the  great,  singular,  anomalous  dis- 


166  BATTLE  OF  THE  INVISIBLE  POWERS. 

pensation  of  the  universe.  Time  was  when  sin  did 
not  exist.  Time  will  be  when  its  power  will  be 
subdued.  All  between  is  one  great  moral  conflict, 
and  thrice  blessed  is  he  who  in  this  conflict  shall 
overcome.  The  human  race  is  a peculiar  race.  Of 
their  own  kind  they  had  no  predecessors,  they  have 
no  contemporaries  in  other  worlds,  they  will  have  no 
successors  (the  confident  assertions  of  Swedenborg 
to  the  contrary  notwithstanding).  The  whole  sys- 
tem implies  the  contrary.  The  great  end  of  God 
now  is  not  education  and  development  according  to 
fixed  and  eternal  laws,  but  war  and  conquest.  The 
incarnate  God  is  not  chiefly  an  educator,  but  a war- 
rior. There  is  a God,  a king,  and  a kingdom  to  be 
destroyed,  and  he  is  the  great  destroyer.  For  this 
end,  he  reigns  and  wields  universal  power.  For  this 
end,  angels  and  principalities  and  powers  are  subject- 
ed unto  him.  And  he  will  reign  till  all  enemies  are 
put  beneath  his  feet : then  cometh  the  end.  Then  a 
new  and  immutable  system  of  the  universe  shall 
take  the  place  of  that  which  now  is,  and  shall  en- 
dure for  evermore.”  * 

Here,  in  order  to  maintain  his  theory  of  God  as  a 
warrior  and  unrelenting  enemy  of  the  great  spirit  of 
evil,  he  assumes  what  science  will  not  warrant,  and 
what  is  without  foundation  in  Scripture;  namely, 
that  this  world  is  an  exception  to  all  that  precedes 
and  all  that  follows  it.  Indeed,  he  alleges  that  noth- 
ing can  follow  it.  He  assumes  that  the  human  race 
is  a peculiar  race,  that  they  had  no  predecessors,  that 


* Article  on  “ The  Incarnation,”  in  the  Biblical  Repository  and 
Classical  Review  for  January,  1850. 


BATTLE  OF  THE  INVISIBLE  POWERS.  167 


they  have  no  contemporaries  in  other  worlds,  and 
that  they  will  have  no  successors.  This  is  an  extent 
of  knowledge  which  never  before  has  been  ascer- 
tained or  positively  asserted,  as  far  as  I have  ever 
known ; and  you  will  observe  that  Beecher  directly 
conflicts  with  Chalmers,  who  regards  other  worlds 
and  other  species  as  having  interests  at  stake  in 
this  magnificent  battle  between  God  and  Devil. 

There  is  one  singular  inconsistency  prominent  in 
this.  In  saying  that  time  was  when  sin  did  not  ex- 
ist, and  time  will  be  when  the  power  of  sin  shall  be 
subdued,  and  that  all  between  these  times  is  one 
great  moral  conflict,  and  thrice  blessed  is  he  who 
in  this  conflict  shall  overcome,  he  implies  that 
man  is  himself  engaged  in  this  warfare,  and  that  his 
being  blessed  depends  upon  his  proving  victor.  At 
the  same  time,  the  chief  purpose  of  the  writer  is  to 
demonstrate  that  the  great  end  of  God’s  exertions  is 
to  fight  and  conquer  his  arch-enemy,  Satan,  and  to 
destroy  his  kingdom,  man  being  entirely  silent  and 
inactive.  To  this  end,  he  says,  God  reigns  and 
wields  universal  power. 

There  is  another  remarkable  difficulty.  God 
wields  universal  power,  yet  so  nearly  equal  in 
power  is  the  great  enemy  and  rebel  against  heaven, 
that  it  is  as  much  as  the  Deity  can  do  to  keep  his 
crown  and  throne,  the  “ forces  ” and  cunning  and 
“ rival  sagacity  ” of  heaven  and  hell  being  so  nearly  • 
equal.  There  seems  to  be  less  disparity  between 
the  power  of  the  two  combatants  than  between 
any  two  warriors  of  earth ; for  the  warfare  has  been 
waged  for  six  thousand  years,  and  to  all  appearance 
has  thousands  of  years  to  continue  before  the  issue 


168  BATTLE  OF  THE  INVISIBLE  POWERS. 

can  be  seen,  and  even  then,  by  this  same  theory,  it 
could  scarcely  be  determined  in  favor  of  God,  since 
his  enemy  is  to  carry  away  into  his  dominions  for 
ever  far  the  greater  number  of  captives.  Man  is  rep- 
resented as  the  weak,  passive,  and  helpless  subject 
of  the  contest  between  the  two  great  powers,  and 
yet  his  blessedness  is  to  depend  on  his  coming  off 
conqueror  over  an  antagonist  whom  the  Almighty 
himself,  as  it  appears  from  the  theory,  is  to  leave  in 
possession  of  a power  so  great  that  the  larger  num- 
ber of  those  concerning  whom  the  war  was  declared 
are  to  be  subject  to  his  fiendish  malice  and  cruelty 
eternally,  God  having  retired  more  than  half  defeated 
from  the  contest. 

Nowhere,  except  in  the  history  of  the  passions  and 
disputes  of  pagan  deities  by  Homer  and  Virgil,  — no- 
where else  could  a parallel  be  found  to  these  views 
by  Christian  ministers  of  the  Christian  Deity.  And 
what  must  be  the  effect  of  such  representations  ? 
While  God  himself,  the  first  and  best  of  beings,  is  a 
warrior,  jealous  of  his  honor,  at  ceaseless  enmity 
with  his  powerful  antagonist,  is  it  reasonable  to  ex- 
pect man  to  see  aught  objectionable  in  the  human 
battle-field,  or  to  regard  the  passions  of  jealousy  and 
enmity  as  wrong  ? 

Whilst  Christians  are  taught  that  the  supreme 
God  is  moved  by  low  ambition  to  conquer  a wicked 
• and  fearful  enemy,  whilst  the  very  existence  of  God 
appears  as  a contest  to  decide  a question  of  rivalship 
between  him  and  another  being,  and  that  one  of  his 
own  creatures,  how  can  Christians  be  expected  to 
mean  anything  by  peace  and  forbearance  and  love, 
but  warfare  and  retaliation  and  undying  hatred  ? 


BATTLE  OF  THE  INVISIBLE  POWERS.  169 


Here  Jesus  himself  loses  his  character  of  a bearer  of 
glad  tidings  from  the  Eternal  Father  to  his  erring, 
toiling,  hoping,  and  aspiring  children.  Jesus,  the  di- 
vine messenger,  by  this  theory  dwindles  away  into 
an  emissary  or  agent  of  an  omnipotent  warrior,  or 
even  worse,  the  omnipotent  warrior  himself,  dis- 
guised as  a sort  of  spy,  that  by  some  stratagem  he 
may  defeat  the  plans  of  his  vigilant  arch-enemy. 
Are  mere  mortal  beings  expected  to  be  superior  to 
the  God  whom  they  adore  ? How  can  Christian 
ministers  thus  representing  the  Creator  expect  the 
people  who  rely  on  them  for  religious  instruction  to 
regard  forbearance  or  charity  as  a virtue,  or  to  culti- 
vate the  arts  of  peace  as  blessings,  whilst  the  high- 
est virtue  in  God  himself  is  resentment,  and  the 
great  object  of  his  existence  is  war  and  conquest? 

Be  ye  perfect  as  your  Father  in  heaven  is  perfect, 
is  the  injunction  of  Jesus ; and  this,  if  it  mean  any- 
thing in  consistency  with  the  common  representa- 
tions of  God  and  the  Devil,  means,  Be  the  most  per- 
fect warriors,  and  foster  the  most  unrelenting  enmity 
toward  every  one  that  may  oppose  you  ; for  if  the 
Creator  himself  is  always  engaged  in  a hateful  and 
jealous  conflict,  with  a being  of  his  own  creation, 
surely  we  feeble  creatures  are  expected  to  gratify  our 
sordid  passions,  and  cease  to  retaliate  only  with  the 
extermination  of  each  other.  Read  the  history  of 
Christian  lands  ; visit  the  thousand  battle-fields  en- 
riched by  the  blood  of  Christians  who  have  destroyed 
each  other ; see  the  altars  and  the  walls  of  Christian 
churches  crimsoned  with  the  current  from  murdered 
Christian  hearts ; see  the  red  hands  of  Christian 
priests  and  people,  Roman  Catholic  and  Protestant, 
15 


170 


BATTLE  OF  THE  INVISIBLE  POWERS. 


from  the  time  of  Constantine  to  this  time  of  Pius  the 
Ninth,  opening  the  Gospel  to  read  of  peace  with 
stained  swords  hanging  at  their  sides,  — and  how 
and  when  can  we  expect  the  nominal  disciples  of 
Jesus  to  beat  their  swords  into  ploughshares  and  their 
spears  into  pruning-hooks,  and  learn  war  no  more  ? 
When  shall  there  be  peace  on  earth  and  good-will 
among  men,  if  God  himself  is  unable  even  to  con- 
quer a peace  from  his  fiendish  adversary  ? 

God  must  reign  supreme  in  the  world’s  heart,  not 
sharing  sovereignty  with  an  omnipresent  being  who 
is  his  sworn  and  eternal  foe.  God  must  be  received 
as  a Father,  infinite  in  power  and  goodness  and  love, 
before  each  man  shall  see  in  each  his  brother,  and  by 
gentle  deeds  and  pure  and  holy  speech  shall  ear- 
nestly labor  to  make  the  kingdoms  of  this  world 
truly  the  kingdoms  of  our  Lord  and  his  Christ. 

By  examination,  we  have  found  that  the  prevailing 
view  of  the  relation  subsisting  between  God  and  the 
Devil  implies  that  the  Deity  is  as  imperfect  in  some 
respects  as  he  is  perfect  in  others  ; that  he  is  moved 
by  rivalry,  jealousy,  hatred,  and  revenge,  and  never 
ceases  his  bitter  hostility  to  one  whom  he  regards  as 
his  uncompromising  enemy.  We  find  that  it  is  im- 
plied in  the  common  theory  of  Christianity,  that  the 
Devil  is  a being  who  is  wholly  wicked,  without  any 
redeeming  quality  ; that  while  in  some  respects  in- 
ferior, he  is  in  some  all-important  particulars  supe- 
rior to  God,  inasmuch  as  he  first  opposed  and  de- 
ceived God ; that  he  so  far  prevents  God  from  re- 
covering what  he  had  lost,  that  he  defies  God,  and  is 
still  waging  war  with  him,  and  that  finally  he  is  to 
triumph  by  defeating  the  benevolence  of  God  toward 


BATTLE  OF  THE  INVISIBLE  POWERS.  171 


his  creatures,  the  vast  majority  of  God’s  creatures 
becoming  the  irrecoverable  captives  of  God’s  invet- 
erate enemy.  And  we  have  seen  that,  by  this  same 
common  theory  of  religion,  man  is  esteemed  a mere 
football,  tossed  to  and  fro  between  these  two  mighty 
antagonists;  that  we  are  wretched,  helpless,  de- 
praved, and  wicked  worms  of  the  dust,  so  trifling  that, 
as  Chalmers  says,  the  two  almighty  warriors  lose 
sight  of  us  in  their  terrific  contest,  which  merges  into 
a fight  for  the  honor  alone,  the  supremacy,  of  the 
two  parties.  And  so  all  this  representation  in  Scrip- 
ture, of  man  as  akin  to  angels ; as  a being  crowned 
with  glory  and  honor,  the  image  of  God,  the  lord  of 
creation,  an  heir  of  God  and  joint  heir  with  Jesus; 
as  a being  with  powers  so  exalted  that  he  may  raise 
himself  to  a heaven  of  progress  and  felicity,  or  sink 
himself  to  a hell  of  remorse  and  fear,  — all  this,  on 
this  view  of  religion,  becomes  mere  mockery,  tanta- 
lizing us  with  dreams  and  fancies  never  to  be  real- 
ized, and  u this  world  is  all  a fleeting  show,  for  man’s 
illusion  given.”  All  enlightened  conscience,  enlight- 
ened reason,  and  human  experience  unite  in  pro- 
nouncing these  views  of  God,  of  man,  of  Christian- 
ity, and  of  the  world,  unjust,  unworthy,  and  untrue. 

A question  remains  to  be  answered.  These  words, 
Satan  and  Devil,  are  found  in  Scripture.  Can  we 
reconcile  what  we  know  to  be  true  with  the  use  of 
these  terms  in  Scripture?  This  question  I will  en- 
deavor to  answer  in  my  next  Discourse. 


DISCOURSE  XII. 


USE  AND  MEANING  OF  THE  TERMS  DEVIL  AND 
SATAN  IN  SCRIPTURE. 

We  have  seen  by  a brief  examination  the  views 
that  have  been  entertained  and  are  still  taught  by 
many  theological  and  religious  writers,  respecting  the 
relation  alleged  to  exist  between  God  and  Satan,  — 
between  the  Supreme  Deity  and  an  almost  .supreme 
Devil.  If,  as  we  supposed,  this  common  view  of 
Deity  and  Devil,  as  two  great  antagonistic  pow- 
ers, two  mighty  persons  necessarily  and  eternally 
hostile  to  each  other,  waging  an  interminable  war, 
unless  it  be  terminated,  as  many  allege  it  will,  by  a 
surrender  on  the  part  of  God  to  Satan  of  an  im- 
mense majority  of  the  human  family,  thus  closing 
the  contest  by  crowning  the  Devil  conqueror,  — if 
this  view  be,  as  we  supposed,  incompatible  with 
every  reasonable  view  of  the  attributes  of  Supreme 
Deity,  if  intellect,  affections,  and  conscience  unite 
with  all  external  nature  in  pronouncing  against  this 
conception  of  the  Creator,  then  we  properly  inquire, 
What  is  the  signification  of  the  terms  found  in  the 
Bible,  holding  the  Scriptures,  as  we  all  do,  to  contain 


THE  TERMS  DEVIL  AND  SATAN. 


173 


the  highest,  best,  and  sufficient  record  of  truth  and 
duty  to  mankind  ? What  is  the  use  and  what  the 
meaning  of  the  terms  Satan  and  Devil  in  the  Scrip- 
tures ? 

It  would  be  impossible  in  a single  Discourse  to  con- 
sider all  the  passages  in  which  these  terms  are  found. 
But  we  may  examine  some  of  them,  and  endeavor 
to  do  something  to  elucidate  the  subject.  First,  as 
to  the  word  Satan.  This  is  a Hebrew  word,  and 
wherever  found  in  Scripture  is  to  be  regarded  as  a 
Hebrew  word,  not  translated.  Many  superficial 
readers  no  doubt  suppose  this  word,  being  Hebrew, 
to  be  very  frequently  used  in  the  Old  Testament, 
and  will  probably  be  surprised  to  find  that  it  is  only 
used  seven  or  eight  times  in  all  our  English  transla- 
tion of  the  Old  Testament.  It  is  frequently  used, 
however,  in  the  original  Hebrew,  and  this  fact  assists 
us  in  determining  its  use  and  signification.  In  these 
seven  or  eight  instances,  it  is  used  as  a name  or  per- 
sonification, that  is  to  say,  as  if  applied  to  a par- 
ticular being  or  person.  And  concerning  some  of 
these  passages  there  is  considerable  diversity  of 
opinion,  among  critics  calling  themselves  orthodox, 
as  to  whether  the  personage  referred  to  was  an  evil 
or  a good  personage.  For  instance,  the  difficulties 
arise  in  this  way.  1 Chron.  xxi.  1,  it  is  said,  “ Satan 
stood  up  against  Israel,  and  provoked  David  to 
number  Israel.”  Referring  to  the  very  same  trans- 
action, Samuel  (2  Sam.  xxiv.  1)  says,  “ The  anger 
of  the  Lord  was  kindled  against  Israel,  and  he 
moved  David  against  them  to  say,  Go,  number  Is- 
rael and  Judah.”  The  writer  of  Chronicles  says  it 
was  Satan  provoked  David  to  this  act;  Samuel 
15  * 


174 


USE  OF  THE  TERMS 


says  it  was  God  provoked  David  to  this  act.  Hence 
some,  desiring  to  reconcile  the  statements,  say  this 
Satan  must  be  a good  angel,  and  not  a being  hostile 
to  Jehovah,  but  one  acting  by  the  direction  of  the 
Lord,  so  that  the  Lord  himself  and  Satan,  his  good 
angel,  may  be  said  to  have  done  the  same  act. 

Again,  in  the  second  chapter  of  Job,  it  is  said, 
“ There  was  a day  when  the  sons  of  God  came  to 
present  themselves  before  the  Lord,  and  Satan  came 
also  amongst  them.”  Here  the  critics  are  perplexed 
again  to  determine  whether  this  Satan  denotes  a ma- 
lignant spirit,  an  enemy  of  God  and  man,  or  a faith- 
ful but  suspicious  servant  of  Jehovah,  one  of  the 
sons  of  God  here  spoken  of.  Eichhorn,  Herder,  and 
other  eminent  critics  defend  this  view ; for  otherwise 
they  cannot  well  account  for  the  presence  of  the  Devil 
in  heaven  amongst  the  angels  of  God,  and  he  especial- 
ly holding  a conversation  and  argument  with  God. 
This  view  may  find  some  support  from  the  fact  that 
the  angel  of  God  is  in  another  place  in  the  original 
expressly  called  Satan.  Numbers  xxii.  22,  alluding 
to  Balaam  who  went  to  curse  Israel,  it  is  said,  “ Be- 
cause he  went,  the  angel  of  the  Lord  stood  in  the 
way  for  an  adversary  (Satan)  against  him.” 

Here  we  begin  to  receive  some  light  when  we 
come  to  the  meaning  of  the  word  Satan.  It  literal- 
ly signifies  an  adversary,  enemy,  or  opposer,  and  it 
is  so  translated  in  every  instance  in  which  it  is 
translated,  and  in  every  case  except  the  few  disput- 
ed instances  already  referred  to,  and  where  it  remains 
untranslated,  it  alludes  to  human  beings  without 
any  doubt. 

I mention  a few  instances.  1 Kings  xi.  23,  25,  it 


DEVIL  AND  SATAN. 


175 


is  said,  “ God  stirred  him  up  another  adversary  (or 
Satan),  Rezon,  the  son  of  Eliadah ; and  he  was  an 
adversary  ( Satan)  to  Israel  all  the  days  of  Solomon.” 
Again,  1 Samuel  xxix.  4,  the  Philistines  say  of  David, 
“ Make  this  fellow  return,  lest  in  the  battle  he  be  an 
adversary  (or  Satan)  to  us.”  1 Kings  v.  4,  Solomon, 
alluding  to  the  wars  which  had  prevented  David  from 
building  a temple,  says,  “ But  now  the  Lord  hath 
given  me  rest  on  every  side,  so  that  there  is  neither 
adversary  (or  Satan)  nor  evil  occurrent.”  From  these 
passages  it  is  clear  that  in  Hebrew  usage  whatever 
was  an  obstacle,  an  enemy,  or  adversary,  whether 
personal  or  impersonal,  was  called  Satan. 

But  how  does  it  happen  that,  in  the  few  instances 
in  which  the  term  is  left  untranslated,  it  is  employed 
as  a name,  or  personal  substantive  ? This  is  readily 
understood  when  we  remember  that  Chronicles,  Job, 
and  Zechariah,  the  books  in  which  the  word  is 
found,  were  all  written  after  the  return  of  the  He- 
brews from  captivity,  or  within  500  years  before 
Christ,  that  is  to  say,  3,500  years,  according  to  com- 
mon chronology,  after  the  events  referred  to  in  Gen- 
esis. Eichhorn  and  other  critics  (called  orthodox) 
regarded  the  belief  in  the  Devil  as  having  no  exist- 
ence among  the  Jews  till  after  their  captivity  in 
Babylon,  having  acquired  this  idea  from  the  good 
and  evil  deities  of  the  Babylonians.  But  whether 
these  critics  are  correct  in  supposing  that  the  Jews 
believed  in  a personal  Satan,  an  evil  deity,  any  more 
after  than  before  the  captivity,  we  need  not  be  anx- 
ious to  determine.  For  agreeably  with  the  use  of 
language  at  that  day  with  them,  as  with  us  at  this 
day,  it  was  natural  and  rhetorical  for  them  to  per- 


176 


USE  OF  THE  TERMS 


sonify  evil,  and  designate  every  person,  object,  or  in- 
fluence that  was  inimical,  adverse,  or  opposed  to 
them,  as  a Satan,  an  opponent. 

The  term  is  obviously  employed  in  the  same  sense 
in  the  New  Testament,  as  in  Rev.  ii.  9,  where  it  is 
said  of  the  church  in  Smyrna,  “ I know  thy  works, 
and  tribulation,  and  poverty,  (but  thou  art  rich,)  and 
I know  the  blasphemy  of  them  which  say  they  are 
Jews,  and  are  not,  but  are  the  synagogue  of  Satan.” 
Here  the  persons  of  Jews  are  called  “the  syna- 
gogue of  Satan.”  And  still  more  distinctly  is  the 
Jewish  use  of  the  term  apparent  in  the  reply  of  Jesus 
to  Peter,  when,  Peter  rebuking  Jesus,  Jesus  turned 
(Matt.  xvi.  23)  “and  said  unto  Peter,  Get  thee  be- 
hind me,  Satan  ; thou  art  an  offence  unto  me,”  — al- 
most the  very  words  which  Matthew  (iv.  10)  repre- 
sents Jesus  as  saying  to  the  Devil  in  what  is  called 
the  temptation  : “ Get  thee  hence,  Satan.”  This  is  a 
most  expressive  illustration  of  the  real  signification 
of  this  term  Satan.  An  obstacle,  an  opposition  or 
adverse  influence,  an  offence,  was  termed  a Satan, 
the  word  being  used  as  a proper  name,  as  if  desig- 
nating a person.  Jesus  called  Peter  Satan,  because 
he  offended  or  opposed  him.  More  abstract  and 
logically  accurate  as  our  language  is,  it  is  not  sin- 
gular to  meet  with  the  same  use  of  terms  among 
ourselves.  We  say  of  a man  who  pertinaciously 
opposes  another’s  prosperity,  that  he  is  Satan  to 
that  man,  and  in  an  excited  state  of  mind  we  would 
in  addressing  such  a man  say,  Begone,  thou  Satan, 
from  our  presence. 

We  now  come  to  the  term  Devil.  This  word  is 
entirely  confined  to  the  New  Testament.  It  is 


DEVIL  AND  SATAN. 


177 


never  used  in  the  Old  Testament.  The  plural,  devils , 
is  found  three  or  four  times  in  the  Old  Testament ; 
but  in  every  instance  it  plainly  refers  to  gods  instead 
of  evil  spirits,  — it  refers  to  images,  idols,  satyrs, 
nymphs,  or  forest  gods.  For  instance,  Levit.xvii.  7, 
the  Israelites  having  sacrificed  in  the  open  fields 
to  pagan  deities,  it  is  said,  “ They  shall  no  more 
offer  sacrifices  unto  devils,  after  whom  they  have 
gone.”  Deut.  xxxii.  17,  Moses,  referring  to  the  de- 
fections of  the  Jews,  says,  “ They  sacrificed  unto 
devils,  to  gods  whom  they  knew  not,  to  new  gods, 
whom  your  fathers  feared  not.”  And,  2 Chron.  xi. 
15,  it  is  said  that  Jeroboam  “ ordained  him  priests 
for  the  high  places,  and  for  the  devils,  and  for  the 
calves  which  he  had  made.”  These  are  different 
Hebrew  words  from  those  which  are  so  translated 
in  the  New  Testament,  and  are  the  names  of  divin- 
ities in  the  nations  around  the  Hebrews,  and  should 
all  have  been  translated  deities , instead  of  devils.  So 
we  discover  the  term  Devil  is  never  used  in  the  Old 
Testament.  Our  inquiry,  therefore,  is  necessarily 
confined  to  the  New  Testament. 

There  are  two  words  which  are  indiscriminately 
translated  devil  or  devils ; one  is  daipoviov,  the  other 
5m/3oXos.  The  pertinent  questions  here  are  these  : Are 
these  terms,  or  is  either  of  them,  always  applied  to 
one  and  the  same  being?  Does  either  of  these  terms 
invariably  apply  in  Scripture  to  a malignant,  spirit- 
ual, invisible  being,  or  are  they  both  applied  various- 
ly to  beings  living  and  dead,  to  human  beings  and 
inanimate  objects?  We  must  answer  by  an  exam- 
ination of  some  passages. 

First,  as  to  the  term  daifiovia.  1 Corinth,  x.  20,  21, 


178 


USE  OF  THE  TERMS 


Paul,  addressing  a church  of  Greek  converts  to' Chris- 
tianity, says,  “ The  things  which  the  Gentiles  sacri- 
fice, they  sacrifice  to  devils  (daifioviois),  and  not  to  God ; 
and  I would  not  that  ye  should  have  fellowship  with 
devils.  Ye  cannot  drink  the  cup  of  the  Lord  and  the 
cup  of  devils ; ye  cannot  be  partakers  of  the  Lord’s 
table  and  of  the  table  of  devils.”  Referring  to  this 
passage,  an  eminent  theologian  of  the  Presbyterian 
Church  of  Scotland  says : “ Considered  abstractly,  the 
pagan  worship  and  sacrifices  were  not  offered  to 
God,  whom  they  knew  not.  But  as  little  were  they 
offered  to  that  being  whom  Christians  or  Jews  call 
the  Devil  or  Satan,  with  whose  character  or  history 
they  were  equally  unacquainted.”  Again,  speaking 
of  a similar  passage  (Rev.  ix.  20),  he  says : “ It  is 
equally  manifest  here  that  the  word  rendered  devils 
ought  to  have  been  demons  (or  gods) ; nor  is  it  less 
manifest  that  every  being  who  is  not  the  one  true 
God,  however  much  conceived  to  be  superior  to  us, 
whether  good  or  bad,  hero  or  heroine,  demigod  or 
demigoddess,  angel  or  departed  spirit,  saint  or  sin- 
ner, real  or  imaginary,  is  in  the  class  comprised 
under  the  name  demons , and  the  worship  of  them  is 
as  much  demonolatry  as  the  worship  of  Jupiter, 
Mars,  and  Minerva.  A great  part  of  the  heathen 
worship  is  confessedly  paid  to  the  ghosts  of  departed 
heroes,  of  conquerors  and  potentates,  and  of  the  in- 
ventors of  arts,  whom  popular  superstition,  after  dis- 
guising their  history  with  fables  and  absurdities,  had 
blindly  deified.  Now  to  all  such  beings  they  them- 
selves, as  well  as  the  Jews,  assigned  the  name 
daimonia .” 

The  correctness  of  these  remarks  as  to  the  use  of 


DEVIL  AND  SATAN. 


179 


the  Greek  term  is  demonstrated  by  the  fact,  that  the 
translators  have  actually  rendered  the  same  word 
gods  instead  of  devils.  Acts  xvii.  18,  some  of  the 
Greeks  at  Athens  say  of  Paul,  “ What  will  this 
babbler  say?  He  seemeth  to  be  a setter  forth 
of  strange  gods  (dai^ovl(ov).  ” These  considerations 
as  to  the  word  sometimes  translated  devils  and 
sometimes  gods  in  the  New  Testament,  assist  us  in 
understanding  the  same  word  when  applied  to  the 
men  and  women  said  to  have  been  possessed  of 
devils.  Speaking  of  these  instances  in  which  devils 
(8ai[xovia)  are  said,  to  have  been  in  or  cast  out  of 
persons,  the  same  Presbyterian  writer  referred  to 
says : “ Though  we  cannot  discover  with  certainty 
from  all  that  is  said  in  the  Gospel  concerning  pos- 
session, whether  the  demons  were  conceived  to  be 
the  ghosts  of  wicked  men  deceased,  or  lapsed  an- 
gels, or  (as  was  the  opinion  of  some  early  Christian 
writers)  the  mixed  descendants  of  certain  angels 
(whom  they  understood  by  the  sons  of  God  men- 
tioned in  Genesis  vi.  2)  and  of  the  daughters  of  men, 
it  is  plain  they  were  supposed  to  be  malignant  spir- 
its. They  are  exhibited  as  the  causes  of  the  most 
direful  calamities  to  the  unhappy  persons  whom  they 
possess,  — dumbness,  deafness,  madness,  epilepsy, 
and  similar  affections.”  Dr.  Jahn,  the  able  Roman 
Catholic  archaeologist,  in  presenting  the  arguments 
to  be  offered  against  a real  possession  by  a malig- 
nant devil,  says:  “Jesus  and  his  Apostles  teach  us 
that  all  things,  even  the  most  minute,  are  under  the 
direction  of  God.  They  could  not  therefore  for  a 
moment  suppose  that  so  great  miseries  were  inflict- 
ed by  demons  (whether  the  spirits  of  dead  men  or 


180 


USE  OF  THE  TERMS 


other  evil  spirits),  or  that  God  would  be  accessory  to 
such  evils  by  permitting  them  to  exist  in  such  a 
way.  They  would  not  countenance  such  an  opin- 
ion the  more  especially,  because  it  had  its  origin 
among  nations  which  were  given  to  idolatry.  It 
was  a common  belief  among  such  nations,  that  the 
celestial  divinities  governed  the  world  by  proxy,  in- 
trusting it  to  inferior  deities  and  to  the  spirits  of  the 
dead.”  * 

Now  as  to  the  other  Greek  word,  &d0oXoy,  let  us 
ascertain  how  this  is  employed.  Like  Saifioviov,  it  is 
also  applied  to  men  and  women,  to  diseases  and  evil 
influences ; though  it  is  always  understood  in  a bad 
or  malignant  sense,  and  never  as  referring  to  gods, 
both  good  and  evil,  as  the  word  ba^xoviov  does.  Aid/SoXor, 
applied  to  men  and  women,  is  translated  in  our  Eng- 
lish version,  sometimes  as  slanderer,  sometimes  as 
false  accuser,  and  sometimes  as  devil.  1 Tim.  iii.  11, 
Paul  says,  “ Even  so  must  their  wives  [the  wives  of 
deacons]  be  grave,  not  slanderers  (BiaficXovs)  ” ; and, 
2 Tim.  iii.  3,  he  says,  there  shall  be  evil  men  “ with- 
out natural  affection,  truce-breakers,  false  accusers 
(Sm^oXot).”  And  Jesus  himself  is  represented  as  call- 
ing Judas  devil  (didpoXos).  John  vi.  70:  “Jesus  an- 
swered, Have  I not  chosen  you  twelve,  and  one  of 
you  is  a devil  (&d/3oXos).”  But  not  only  is  this  word 
applied  to  women  and  men  of  a bad  moral  character, 
but  in  general  terms  to  classes  of  sick  persons,  as 
appears  by  the  fact  that  the  removing  of  these  devils, 
or  of  this  influence  of  the  devil,  is  called  healing  the 
persons.  Acts  x.  38,  Peter,  in  a sermon  he  was  preach- 


* Jahn’s  Archaeology,  3d  ed.,  Section  197. 


DEVIL  AND  SATAN. 


181 


ing  to  a crowd,  says,  “ God  anointed  Jesus  of  Naza- 
reth with  the  Holy  Ghost  and  with  power ; who  went 
about  doing  good,  and  healing  all  that  were  oppres- 
sed of  the  devil  (roG  &a/3oXou) for  God  was  with  him.” 
From  this,  says  Dr.  Jahn,  the  Roman  Catholic  writer 
already  mentioned,  u it  clearly  appears  that,  in  the 
view  of  the  sacred  writers,  to  be  a sick  person,  and 
to  be  a demoniac,  or  vexed  with  the  devil,  were 
only  different  expressions  for  the  same  thing.  The 
sacred  historians  frequently  say  that  the  demoniacs 
were  made  whole  or  restored,  which  is  an  intima- 
tion at  least  that  they  were  previously  diseased.  If, 
moreover,  Luke,  who  was  a physician,  uses  such  ex- 
pressions as  these,  viz.  to  heal,  to  be  healed  from 
spirits,  to  heal  those  oppressed  with  a devil,  — if  he 
uses  such  expressions  in  reference  to  demoniacal 
possessions,  it  is  clear  we  are  to  understand  posses- 
sions in  his  language  to  mean  the  same  with  dis- 
eases, and  nothing  more.”  (Sect.  196.) 

During  their  captivity  of  seventy  years,  the  He- 
brews were  familiarized  with  the  Persian  idea  of  two 
principles,  the  evil  principle  and  the  good,  by  which 
they  accounted  for  the  good  and  evil  of  the  world, 
good  things  being  created  by  the  good  deity,  and 
evil  things  by  the  evil  deity.  Two  generations  of 
Jews  growing  up  in  the  midst  of  those  who  enter- 
tained this  doctrine,  they  naturally  came  to  use  the 
same  method  of  expression,  though  not  to  convey  the 
same  ideas.  They  began  to  employ  the  Hebrew  word 
Satan  as  a name,  a personification,  which,  as  their 
writings  show,  they  never  had  done  during  thepre- 
vious  three  thousand  years.  It  at  once  appeared  a 
strong  and  forcible  manner  of  expressing  an  adverse 
16 


182 


USE  OF  THE  TERMS 


or  opposing  influence  to  call  it  a Satan.  And  the 
same  of  a person.  An  enemy,  a spy  or  informer,  they 
designated  Satan;  and  so,  as  we  have  seen,  Jesus 
himself  calls  Judas  &d£oXos  (devil),  because  Judas  was 
a spy  or  betrayer,  as  he  had  before  called  Peter  Sa- 
tan. This  was  according  to  his  uniform  custom, 
using  the  common  language  to  give  strong  expres- 
sion to  his  own  ideas ; and  there  was  no  misunder- 
standing on  the  part  of  those  who  heard  him.  In- 
deed, the  same  use  of  speech  is  not  remarkable 
among  ourselves.  We  do  not  misunderstand  a 
speaker  when  he  says  of  a notoriously  vicious  man, 
that  he  is  the  very  devil,  that  he  is  a perfect  Satan. 
Nor  do  we  misconceive  when  it  is  said  of  a man 
repeatedly  unfortunate,  severely  tried,  that  his  evil 
genius,  his  demon,  seems  to  drive  him,  — the  devil 
thwarts  and  vexes  him.  The  term  is  often  poetically 
applied  to  men,  and  we  find  the  great  dramatist, 
speaking  of  hypocrites,  say : 

“ They  clothe  their  naked  villany 
With  old  odd  ends,  stolen  forth  of  holy  writ, 

And  seem  as  saints  when  most  they  play  the  devil.” 

In  the  first  centuries  of  Christianity  the  sect  of 
Gnostics  and  Manichaeans  introduced  this  very  doc- 
trine of  good  and  evil  principles,  good  and  evil  dei- 
ties, the  one  creating  and  controlling  darkness  and 
evil,  the  other  controlling  light  and  good. 

A theological  historian  tells  us  of  a sect  of  Chris- 
tians called  Satanians,  “ a branch  of  the  Messalians, 
who  appeared  about  the  year  300.  It  is  said,  among 
other  things,  that  they  believed  the  Devil  to  be  ex- 
tremely powerful,  and  that  it  was  much  wiser  to  re- 
spect and  adore,  than  to  curse  him.” 


DEVIL  AND  SATAN. 


183 


Thus  far  in  our  inquiry  we  have  seen  that  the 
word  Satan  is  a Hebrew  word,  and  that  it  is  applied 
in  the  Hebrew  Scriptures  to  Rezon,  son  of  Eliadah,  to 
King  David,  and  other  human  beings,  and  to  war, — 
to  any  thing  or  influence  that  may  be  called  an 
enemy  or  opposer;  and  that  in  the  New  Testament, 
Jesus,  according  to  the  then  common  use  of  lan- 
guage, distinctly  applies  this  term  to  Peter,  calling 
him  Satan,  and  the  words  three  or  four  times  trans- 
lated devils  in  the  Old  Testament  should  be  trans- 
lated deities  or  gods,  and  that  the  word  devil  is  never 
used  in  the  Old  Testament. 

And  coming  to  the  New.  Testament,  we  have 
found  that  the  word  daifiovia,  generally  translated 
devils , is  sometimes  also  translated  gods,  as  when 
Paul  is  called  “ a setter  forth  of  strange  gods  ” ; that 
the  same  word  is  applied  to  satyrs,  forest  gods,  im- 
ages of  wood  or  stone,  good  deities  and  bad  deities, 
and  also  to  men  and  women,  to  sick  and  insane  per- 
sons ; and  we  have  given  you  the  testimony  of  most 
eminent  Presbyterian  and  Roman  Catholic  theolo- 
gians, that  Jesus  himself  employed  the  term  in  this 
sense,  as  did  also  the  Gospel  historian,  Luke. 

And  we  have  found  that  the  term  didfioXos,  ren- 
dered the  devil  most  generally,  is  by  St.  Paul  ap- 
plied to  both  men  and  women,  translated  by  our 
English  version  sometimes  by  the  word  slanderer , 
sometimes  false  accuser,  and  sometimes  devil,  as 
when  Jesus  said  of  Judas,  u I have  chosen  you 
twelve,  and  one  of  you  is  a devil  ” ; and  that,  agree- 
ably to  the  testimony  of  Dr.  Jahn,  the  same  term 
(8cd/3oW  as  well  as  Satpmoi/)  is  applied  to  insane 
and  diseased  persons,  as  when  Peter  says,  “ God 


184 


USE  OF  THE  TERMS 


anointed  Jesus,  who  went  about  doing  good,  and 
healing  all  that  were  oppressed  of  the  devil.”  We 
have  found  that  the  word  Satan  is  used  as  a name 
or  personification  only  in  the  books  of  the  Old  Testa- 
ment written  subsequent  to  the  captivity,  i.  e.  within 
500  years  before  Jesus,  and  that  while  in  captivity 
the  Jews  became  familiar  with  the  Persian  doctrine 
of  two  principles  or  deities,  — one  creator  and  ruler 
of  evil,  and  the  other  creator  and  ruler  of  good ; 
and  that  the  Jews  used  their  own  word  Satan,  mean- 
ing adversary  or  opposer,  to  express  the  Persian  idea 
of  the  evil  principle  or  deity ; and  that  this  was  a 
natural  use  of  language,  not  misunderstood  by  them- 
selves, and  not  implying  that  they  had  adopted  the 
doctrine  of  an  evil,  as  well  as  a good,  deity. 

This  much  is  established  beyond  all  question,  that 
these  terms,  Satan  and  Devil,  are  not  always  in  Scrip- 
ture applied  to  angels  or  spirits,  or  invisible  beings 
of  any  name,  evil  or  good ; but  that  by  the  Hebrew 
writers,  by  St.  Paul  and  by  Jesus,  both  these  terms  are 
applied  to  men  and  women,  and  diseases,  influences, 
and  inanimate  objects.  And  whether  or  not  the  ex- 
istence can  be  proved  of  such  a person  as  the  being 
commonly  meant  by  the  words  Satan  and  Devil,  — a 
person  who,  like  God,  is  omnipresent  and  invisible, — 
who  is  at  the  same  time  present  in  every  quarter  of 
the  world,  instigating  human  hearts  to  evil  passions, 
and  human  hands  to  evil  deeds,  — who  is  the  eternal 
enemy  of  God,  and  is  at  war  with  the  Almighty  as 
much  as  he  is  with  human  beings,  and  who  is  to  defy 
God,  and  before  his  face  to  carry  away,  eventually, 
most  of  God’s  creatures,  to  torture  them  for  ever,  — 
whether  or  not  the  existence  of  such  a person,  or 


DEVIL  AND  SATAN. 


185 


deity,  or  devil,  can  be  demonstrated,  this  much  w^ 
have  now  established  from  the  words  of  the  prophets, 
and  apostles,  and  Jesus,  that  the  words  Satan  and 
Devil  (Satan  and  dia(3o\os ),  in  the  Old  and  New 
Testament,  do  not  teach,  at  least  do  not  establish, 
the  being  and  authority  of  such  a person.  Or  should 
it  still  be  insisted  on,  that  these  terms  do  prove  the 
existence  and  power  of  such  a person,  it  must  also 
be  accepted  as  a logical  and  necessary  inference,  that 
the  disciple  Peter  was  Satan,  and  the  disciple  Judas 
was  Sta/3oXo?,  and  this  on  the  incontestable  author- 
ity of  Jesus  himself,  who  calls  the  one  Satan  and  the 
other  Devil,  so  that  both  Satan  and  the  Devil  are  hu? 
man  beings,  and,  if  they  are  distinct  persons,  were 
both  disciples  of  Jesus ; or  if  identical,  then  he  seemed 
to  deceive  the  Great  Teacher,  by  appearing  in  two 
characters,  one  of  which  Jesus  detected  in  his  base- 
ness, and  the  other  of  which  remained  undetected, 
and  became  one  of  the  great  preachers  of  the  Gos- 
pel, so  that  Satan,  the  Devil,  becomes  the  author 
of  two  of  the  Epistles  of  the  New  Testament. 

But  keeping  in  view  the  literal  signification  of  the 
term,  namely,  opposed  to,  contrary,  adverse,  spy,  in- 
former, and  keeping  in  view  the  fact,  that  the  word 
Satan  is  always  employed  in  the  Hebrew  books 
written  previous  to  the  captivity  to  signify  a human 
enemy  or  adversary,  or  an  opposing  influence  of  any 
kind,  as  we  have  shown  by  several  examples,  we 
conceive  that  it  cannot  be  difficult  to  understand 
how  naturally  the  Hebrew  writers  who  had  become 
familiar  with  the  heathen  doctrine  of  two  creat- 
ing and  ruling  principles,  the  evil  and  the  good, 
should  employ  their  own  term  to  personify  every  hos- 
16  * 


186 


USE  OF  THE  TERMS 


tile  being  or  agency,  whether  hostile  to  good  or  to 
evil  purposes  of  theirs.  And  as  naturally  the  Greek 
term  fim/3oAos,  by  which  the  Hebrew  Satan  is  trans- 
lated, appears  as  a similar  personification  in  the  New 
Testament  writings.  As  James  (iv.  7)  says,  “ Resist 
the  devil  (fita/3oAoy),  and  he  will  flee  from  you,”  — an 
obvious  personification  of  temptation  or  evil,  — i.  e. 
resist  evil,  and  you  will  conquer  it.  And  only  by  this 
use  of  the  term  fit dfioXos  as  a personification  can  we 
perceive  the  significancy  and  appropriateness  of  that 
passage  in  the  Epistle  to  the  Hebrews,  ii.  14, 15,  “ that 
through  death  he  might  destroy  him  that  had  the 
power  of  death,  that  is,  the  devil,  and  deliver  them 
who  through  fear  of  death  were  all  their  lifetime  sub- 
ject to  bondage  ” ; — a virtual  declaration  that  wher- 
ever the  principles  and  spirit  of  Jesus  are  brought 
into  contact  with  wrong  or  evil,  they  will  subdue 
and  destroy  it,  thus  delivering  man  from  that  moral 
death,  — death  to  truth,  goodness,  love,  and  peace. 
The  devil  here  is  obviously  a personification,  signify- 
ing everything  inimical,  adverse,  or  opposed  to,  the 
true  welfare  and  enjoyment  of  man,  every  evil 
thought  or  evil  passion.  Otherwise,  on  the  com- 
mon understanding  of  the  terms,  the  unequivocal 
declaration  must  be  admitted,  that  the  design  of  the 
death  of  Jesus  was  to  destroy  this  person,  fiia/3oAos, 
the  devil , and  it  is  vain  to  attempt  any  longer  to 
alarm  the  world  by  pointing  them  to  the  remains  of 
a destroyed  and  dead  devil. 

In  Scripture  language  we  find  almost  every  princi- 
ple, virtue,  and  sentiment  personified.  When  we  find 
wisdom  personified,  as  in  Proverbs  i.  20,  “ Wisdom 
crieth  without,  she  uttereth  her  voice  in  the  streets, 


DEVIL  AND  SATAN. 


187 


she  crieth  in  the  chief  place”;  Proverbs  vii.  4,  “ Say 
unto  wisdom,  Thou  art  my  sister,  and  call  under- 
standing thy  kinswoman”;  Proverbs  viii.  2,  “ She 
standeth  in  the  top  of  high  places  ” ; — when  we  find 
patience  personified,  as  by  James  i.  4,  “ Let  pa- 
tience have  her  perfect  work  ” ; — when  we  find  char- 
ity personified,  as  by  Paul,  (1.  Cor.  13,)  “ Charity  suf- 
fereth  long,  charity  envieth  not,  seeketh  not  her  own, 
is  not  easily  provoked  ” ; — when  we  find  sin  person- 
ified, as  when  Paul  (Rom.  vii.  8, 11,  17)  says,  “ Sin, 
taking  occasion,  wrought  in  me  all  manner  of  con- 
cupiscence ; sin  deceived  and  slew  me ; now  it  is  no 
more  I that  do  it,  but  sin  that  dwelleth  in  me  ” ; and 
this  personification  of  sin  is  strikingly  similar  to  the 
use  of  the  term  Devil ; — when  we  find  every  book  of 
Scripture  abounding  with  personifications  like  these, 
can  we  be  perplexed  to  understand  such  injunctions 
as  this  from  St.  Paul  (Eph.  iv.  26-31):  “Let 
not  the  sun  go  down  upon  your  wrath,  neither  give 
place  to  the  devil;  let  all  bitterness  and  anger  and 
evil-speaking  be  put  away  from  you.”  The  devil 
here  can  mean  no  mighty  invisible  and  omnipresent 
being,  for  it  is  clearly  implied  that  it  is  something 
that  man  possesses  power  to  oppose,  and  the  phrases, 
“ neither  give  place  to  the  devil,”  and,  “let  all  anger 
and  evil-speaking  be  put  away  from  you,”  are  ob- 
viously only  different  ways  of  expressing  the  same 
thing. 

With  this  natural  and  reasonable  view  of  the 
Scripture  use  of  these  terms,  a personification  of  ev- 
ery trying  or  opposing  influence,  tempting  thoughts, 
suggestions,  passions,  and  by  applying  it  to  the  in- 
stance of  the  word  Satan  in  the  trial  of  Job,  and  of 


188 


USE  OF  THE  TERMS 


the  word  Devil  as  employed  by  Matthew  and  Luke 
in  narrating  what  is  called  the  Temptation  of  Jesus, 
we  may  discern  a depth  of  meaning  and  a force  and 
beauty  of  illustration  which  are  utterly  lost  on  the 
application  of  the  common  theory,  which  only  pre- 
sents these  narratives  as  strange  and  unintelligible 
combinations  both  of  ideas  and  of  words,  neither 
profitable  nor  instructive,  natural  nor  beautiful.  Both 
these  narratives,  especially  that  called  the  Tempta- 
tion of  Jesus,  afford  valuable  illustrations  of  truth, 
experience,  and  duty,  which  cannot  now,  for  want  of 
time,  be  noticed. 

In  seeking  for  an  interpretation  of  these  terms  of 
Scripture,  which  may  render  them  intelligible  and 
bring  them  into  harmony  with  consciousness,  expe- 
rience, and  nature,  let  no  one  imagine  that  he  dis- 
covers a desire  to  escape  from,  or  weaken  the  im- 
port of,  that  strong  Scripture  language  which  repre- 
sents the  inevitable  results  of  voluntary  wrong,  ha- 
bitual and  cherished  sin.  By  no  scheme,  plan,  or 
atonement  can  any  man  evade  a righteous  retribu- 
tion. The  hourly  observation  of  human  life  may 
sufficiently  admonish  us,  that  the  Supreme  Father, 
infinitely  merciful  and  just,  requires  no  such  agent 
as  an  omnipresent  and  malignant  being  to  carry  into 
execution  his  retributive  laws.  A ubiquitous  Devil, 
full  of  unmitigated  malice,  and  a roaring  hell  of 
material  flames,  attended  by  the  satellites  of  Satan, 
have  long  ago  lost  their  charm,  even  with  those  who 
think  they  believe  in  their  existence.  Such  delinea- 
tions do  not  much  alarm  the  most  ignorant  and  de- 
praved. Unprincipled,  dishonest,  and  immoral  men, 
however  firmly  they  believe  in  the  Devil,  dread  a 


DEVIL  AND  SATAN. 


189 


constable  or  a sheriff  much  more  than  they  do  Satan 
or  the  Devil ; they  are  more  alarmed  at  the  thought 
of  a county  jail  or  state  prison,  than  they  are  at  the 
thought  of  a hell  of  fire  and  brimstone. 

Do  we  not  all  know,  have  we  not  all  experienced 
or  discerned,  something  of  that  fearful  inward  sense 
of  desolation  attendant  upon  wrong  ? To  every  wil- 
fully vicious  and  habitually  wicked  man,  there  is,  in 
the  loss  of  reputation,  in  the  loss  of  sympathy,  in  the 
loss  of  self-respect,  in  the  loss  of  spiritual  enjoyment, 
in  present  remorse,  and  in  gnawing  fear  of  the  in- 
visible future,  in  which  all  the  capacities  of  discern- 
ing the  present  and  reviewing  the  past  may  be  so 
unspeakably  enlarged  and  quickened,  — in  all  this,  to 
such  a man,  there  is  a deep,  burning  hell,  more  real 
and  more  awful  than  any  hell  of  fire  and  flames  and 
angry  devils.  There  is  such  a capacity  of  deep  an- 
guish in  the  human  heart,  as  may  crowd  eternity  into 
an  hour,  or  stretch  an  hour  into  eternity.  And  still 
more,  in  denying  that  our  Creator  and  Father  shares 
his  sovereignty  with  a great,  eternal,  and  wicked 
spirit,  who  now  mars  God’s  happiness,  and  is  ulti- 
mately to  defeat  the  Almighty  in  his  loftiest  pur- 
poses, — in  repudiating  this,  I would  not  be  under- 
stood to  dogmatize,  and  to  deny  the  existence  of  all 
invisible  spiritual  agencies,  whether  evil  or  good. 
There  may  be  permitted  in  some  sense  evil  spiritual 
agencies.  And  not  for  beds  of  pearls,  not  for  mines 
of  gold,  would  I lose  the  soothing,  sacred  influence 
of  the  impression  that  the  pure  spirits  of  departed 
loved  ones  are  still  the  servants  of  the  Holy  One,  by 
gentle  ministrations,  unseen  but  not  unfelt,  warning 
and  encouraging  us,  shedding  over  our  hearts  a 


190  USE  OF  THE  TERMS  DEVIL  AND  SATAN. 

heavenly  peace,  and  inspiring  ns  with  heavenly  hope 
of  a heavenly  reunion.  And  I cannot  close  this  Dis- 
course without  remarking  that,  in  the  prosecution  of 
this  interesting  inquiry,  to  already  all-sufficient  evi- 
dence I find  added  superabundant  testimony,  that 
this  revered  Book  is  a rich  and  exhaustless  treasury 
of  truth,  of  human  experience  and  history,  indicating 
and  illustrating  with  power  and  beauty  the  sublimest 
principles  of  human  action,  the  highest  standard  of 
human  duty,  and  the  purest  and  most  lasting  source 
of  human  enjoyment.  A time  is  dawning,  is  at 
hand,  when,  by  a reasonable,  scientific,  natural  in- 
terpretation, these  long  honored  and  much  pervert- 
ed Scriptures  will  be  rescued  from  the  ridicule  of 
thoughtless  ignorance,  from  the  scoffs  of  the  incred- 
ulous but  uninquiring,  and  from  the  scorn  of  cold- 
hearted  infidelity,  and  become  an  ever-flowing  foun- 
tain of  spiritual  life,  from  which  toiling,  hoping 
human  hearts  shall  drink,  and  find  peace  and  joy  in 
holiness  of  spirit. 


DISCOURSE  XIII. 


GOD  AND'NATURE. 

HAYING  NO  HOPE,  AND  WITHOUT  GOD  IN  THE  WORLD. — 

Eph.  ii.  12. 

Were  yon  to  exhaust  thought  in  attempting  to 
frame  a fitting  description  of  a rational  being  who 
has  found  his  residence  on  our  globe,  and  who  is 
the  living  embodiment  of  moral  gloom,  unmitigated 
sorrow,  and  deep,  unutterable  woe,  no  language 
could  you  find  more  concisely  expressive  or  more 
thoroughly  complete  than  this  thriliingly  descriptive 
sentence,  “ without  God  and  without  hope.”  This 
is  a description  to  which  it  must  be  trusted  that  no 
human  being  could  be  found  to  answer.  Yet  it 
should  not  be  disguised,  it  cannot  have  escaped  the 
observation  of  any  close  observer,  that  in  not  a 
few,  in  many  instances,  there  appears  a tendency 
towards  such  a condition  of  spiritual  desolation.  In 
our  day,  restless,  indefatigable  Science  is  extending 
her  researches  in  every  quarter,  as  if  affording  assur- 
ance of  a literal  realization  of  those  Scriptural  words, 
“ There  is  nothing  covered  that  shall  not  be  re- 
vealed, nothing  hid  that  shall  not  be  made  known,” 


192 


GOD  AND  NATURE. 


bringing  “ to  light  the  hidden  things  of  darkness, 
and  making  manifest  the  counsels  of  the  heart.” 

As  with  a thousand  hands  she  is  opening  a thou- 
sand hitherto  unopened  pages  in  this  stupendous 
volume  of  nature,  discovering  new  facts,  new  opera- 
tions, new  laws,  or,  if  not  new,  facts,  operations,  and 
laws  hitherto  unknown  or  unobserved.  But  wisdom 
does  not  always  increase  in  a corresponding  ratio 
with  knowledge,  as  appears  from  the  momentary" 
exultation  over  every  fresh  development.  With 
every  slight  discovery,  some  voices  are  heard  echoing 
the  Eureka ! of  the  Greek  philosopher.  “ I have  found 
it!  I have  found  it!  The  world’s  mystery  is  ex- 
plained ; the  problem  of  the  universe  is  solved.”  As 
if  they  had  eaten  of  the  tree  in  the  Eden  of  the  Mo- 
saical  cosmogony,  they  seem  to  be  conscious  of  veri- 
fying the  serpentine  prediction  in  having  become 
gods,  knowing  both  good  and  evil ; but  unhappily  for 
themselves,  and  sometimes  unhappily  for  the  world, 
they  do  not,  as  to  their  intellectual  being,  make  that 
other  discovery  which  the  two  occupants  of  Eden 
made,  as  described  in  this  concise  language : “ They 
knew  that  they  were  naked.”  Though  not  always, 
yet  the  poet’s  apothegm  is  sometimes  true,  that  “ a 
little  learning  is  a dangerous  thing.”  But  peril  is 
the  true  element  of  progress,  and  every  slight  in- 
crease of  knowledge,  with  all  the  dangers  it  may 
bring,  is  preferable  to  the  most  blissful  security  of 
ignorance.  The  sagacity,  however,  which  in  our 
day  has  detected  a few  of  the  latent  properties  of 
light,  and  heat,  and  electricity,  and  steam,  fails  in  a 
just  improvement  of  its  discoveries,  when  it  assumes 
a haughty  and  scornful  attitude,  and  with  a self- 


GOD  AND  NATURE. 


193 


complacent  pride  affects  to  despise  the  paternal  roof 
under  which  it  was  nurtured,  and  to  which  it  is  in- 
debted for  its  present  expansion  and  maturity.  Con- 
tempt and  ingratitude  are  as  ungraceful  features  in 
the  character  of  science,  as  they  are  in  that  of  igno- 
rance. Pride  goeth  before  a fall,  is  not  only  a He- 
brew proverb,  but  it  is  the  expression  of  a fact  which 
all  history  attests.  Superstition,  as  she  becomes 
proud,  ambitious,  and  despotical,  weakens  confi- 
dence and  awakens  foes ; and  just  in  proportion  as 
Science  assumes  an  air  of  haughtiness,  and  scorns 
the  steps  by  which  she  rises,  she  too  will  weaken 
confidence  in  her  own  worth,  and  retard  her  own 
advancement;  for  all  experience  testifies  that  men 
prefer  old  tyrants  to  new  ones,  and  if  it  be  only  a 
change  of  masters  they  are  to  have,  they  will  more 
respect  the  superstition  which  is  hallowed  by  their 
earliest  and  tenderest  associations,  than  the  unwar- 
rantable presumption  of  a new-born  science,  which 
rudely  shocks  all  that  their  pure  childhood  has  held 
dear  and  holy.  Our  human  nature  is  indeed  great 
in  its  capacities,  but  it  is  yet  small  in  its  acquire- 
ments. The  wisest  of  our  nature  who  have  passed 
from  earth,  and  the  wisest  of  our  nature  who  now 
live,  are  standing  only  on  the  sandy  and  wreck- 
strewn  shore  of  the  boundless  sea  of  knowledge. 
Ever  and  anon  a swelling  wave  casts  up  some  weed 
or  shell,  unfolding  to  us  some  new  beauty  and  sug- 
gesting to  us  some  fresh  thought,  but  the  inestima- 
ble treasures  which  lie  deep  down  in  that  ocean’s 
bed  are  only  intimated  by  the  little  we  observe. 
And  is  it  not  often  cited  as  an  evidence  of  Newton’s 
greatness,  as  the  richest  gem  that  sparkles  in  the 
17 


194 


GOD  AND  NATURE. 


diadem  that  crowns  his  memory,  that  he  deemed 
himself,  even  in  the  zenith  of  his  fame,  but  as  a little 
child  playing  with  a few  pebbles  on  the  shore,  while 
the  illimitable  sea  of  truth  lay  before  him  still  undis- 
covered ? I would  not  presume  to  say  that  this 
manly  humility,  this  ingenuous  spirit,  which  is  not 
ashamed  to  recognize  the  boundaries  which  circum- 
scribe its  knowledge,  — I would  not  presume  to  say 
that  this  is  no  characteristic  of  our  day.  Indeed,  the 
vast  extent  of  elements  still  unexplored  is  not  only 
admitted,  but  urged  by  the  most  unspiritual  as  a 
plea  for  the  most  unrestrained  inquiry  and  incessant 
effort.  Yet  strangely  incompatible  with  this  is  the 
degree  of  dogmatism  which  marks  the  infidelity  of 
our  time.  In  much  of  the  scepticism  of  this  gener- 
ation there  is  an  arbitrary  positiveness,  which  is  as 
repulsive  as  the  authoritative  claims  of  superstition. 
As  to  respect,  I frankly  confess  that  I respect  as 
much  the  honest  doubt  of  the  sceptic,  as  I respect 
the  honest ^faith  of  the  devotee.  But  it  is  neither 
the  doubt  of  the  one  nor  the  faith  of  the  other  that  I 
respect,  it  is  only  the  honesty  of  both ; and  if  there 
be  any  merit,  it  is  that  only  which  has  merit  in  one 
case  or  the  other.  When  scepticism  becomes  intol- 
erant and  disrespectful,  it  is  no  more  to  be  admired 
than  superstition.  A harsh  and  scornful  infidelity 
can  no  more  win  our  love,  than  can  a threatening 
and  domineering  faith ; — spiritual  despotism  is 
the  same,  whether  an  unbeliever  or  a fanatic  sway 
the  iron  sceptre.  The  yoke  of  the  superstitious  ty- 
rant is  as  easily  worn  as  the  yoke  of  the  sceptical 
tyrant. 

Man,  with  mind  developed  and  with  large  acqui- 


GOD  AND  NATURE. 


195 


sitions  of  science,  stands  at  this  day  on  this  little 
speck  of  earth,  and,  raising  his  telescope  towards  the 
star-studded  skies,  through  the  vast  space  catches 
glimpses  of  faint  light  from  worlds  so  distant  that 
no  ray  of  theirs  has  ever  reached  the  earth.  He 
gazes  on,  till  conscious  that  he  is  standing  only  on 
the  threshold  of  the  great  temple  of  the  universe. 
Through  the  slightly  open  door  he  has  caught  some 
faint  reflection  of  the  ineffable  splendors  beyond  the 
reach  of  mortal  vision ; and  while  his  eyes  are  yet 
dazzled  with  the  mere  conception  of  the  incompre- 
hensible grandeur  of  countless  worlds,  he  will  ven- 
ture without  a qualifying  syllable  to  pronounce  the 
decision  of  his  wisdom,  and  declares  as  with  author- 
ity, “ This  is  nature,  and  there  is  no  God.”  Then  he 
looks  down  into  the  slime  and  sand  beneath  his  feet, 
and  observes  the  ceaseless  vicissitude  of  life  and 
growth  and  decay  and  death ; and  with  his  proud 
positiveness  confirmed,  he  contemns  the  world’s  ig- 
norance, and  declares,  u Yes,  I know  this  is  law ; 
there  is  no  God.” 

Without  a reproachful  word,  and  without  a tone 
of  harshness,  but  calm  in  the  confidence  that  truth 
and  love  must  triumph,  must  reign  and  be  eternal,  I 
would  say,  “ Pause  in  your  rash  decision,  child  of 
earth ! pause  and  ponder.  If  you  can  feel  no  rever- 
ence, at  least  exercise  some  humanity.  In  order  to 
have  God  thrust  from  the  universe,  will  you  crush 
man  to  nothing  ? Will  you  rob  man  of  trust  in  a 
beneficent  Ruler,  in  order  to  gain  trust  in  a theory 
which  you  can  never  prove?  What  conceivable 
advantage  do  you  expect  by  attempting  to  deprive 
mankind  of  the  solace  which  they  find  in  recogniz- 


196 


GOD  AND  NATURE. 


ing  the  disposing  power  of  a Supreme  Intelli- 
gence ? ” 

You  ask  me  in  return,  perhaps,  to  prove  there  is  a 
God.  Prove  there  is  a God  ! No,  I never  wrote  a ser- 
mon, and  cannot  think  I ever  shall  write  one,  to  prove 
there  is  a God.  As  well  might  I attempt  to  prove  my 
own  existence.  Read  the  metaphysics  of  four  thou- 
sand years,  and  see  the  bungling  logic  and  the  end- 
less circle  in  which  human  thought  revolves  in  fruit- 
less efforts  to  prove  its  own  existence,  wherever  it 
begins  and  wherever  it  ends,  taking  for  granted  the 
very  thing  that  it  would  prove.  “ I think,  therefore 
I am,”  says  one ; “ I am,  therefore  I think,”  says 
another ; amounting  to  this,  “ I am,  because  I know 
I am,”  and  u I know  I am,  because  I am.”  u There 
is  no  God;  it  is  only  nature.”  Well,  mighty  mind, 
thou  who  but  yesterday  wast  a helpless  infant,  a 
small,  unreasoning  handful  of  breathing  dust,  sob- 
bing on  a mother’s  bosom,  how  much  wiser  and 
better,  tell  me,  will  the  world  be,  when  you  have 
taught  it  there  is  no  God,  but  only  nature  ? What 
is  nature  ? teach  us  this  wisdom.  Nature  ! Nature 
is  what  is,  — what  is,  is  nature.  Whatever  is,  is,  — 
and  whatever  is,  is  nature.  Such  is  the  resplendent 
light  which  bursts  upon  us,  in  exchanging  God  for 
nature.  Then  what  is  law  ? shall  I inquire.  You 
answer,  Law  is  the  principle  on  which  nature  acts, 
the  rule  by  which  nature  controls  her  motions. 
Nature  acting  by  principles ! Nature  controlling 
herself  by  rules ! Principles,  rules,  without  intelli- 
gence, without  cause,  without  origin  ! Action  and 
control  without  life  ! The  stability  of  nature  implies 
intelligence,  or  it  is  intelligence.  The  uniformity 


GOD  AND  NATURE. 


197 


you  call  law  implies  of  necessity  a controlling  power 
which  gives  that  uniformity. 

I stand  with  you  before  the  complex  machinery  of 
the  huge  engine,  as  its  thousand  parts  harmoniously 
move.  We  stand  securely  and  gaze  on  admiringly. 
I turn  and  ask  you,  What  is  this?  This,  this, 
you  reply,  is  nature.  And  this  motion  ? I still  further 
ask.  This  motion ! this  is  law,  the  law  of  nature, 
you  reply.  Shall  I ask  you  to  prove  that  this  mo- 
tion is  simply  law,  to  prove  that  this  complex,  har- 
monious mass  is  nature  ? When  you  prove  to  me 
that  it  is  nature,  — simply,  only  nature,  — then  I 
may  undertake  to  prove  to  you  that  there  is  a God. 
Till  then  I stand  in  silence.  I stand  securely  too, 
amidst  these  elements  of  fire  and  earth  and  air  and 
water.  I stand  admiringly,  and  from  this  frame  so 
fearfully  and  wonderfully  made,  to  yonder  sun  on 
whose  brilliant  face  I cannot  look,  but  only  catch 
reflected  rays,  — from  the  mysterious  fragrance  rising 
from  the  delicate  petal  of  the  blushing  rose,  to  the 
mysterious  light  that  beams  from  the  innumerable 
worlds  far  off  in  yon  illimitable  space,  — from  this 
mysterious  thought,  which  grows  and  expands  with 
this  growing  frame  from  helpless  infancy,  to  that 
mysterious  death,  which  in  an  instant  severs  the 
connection  and  leaves  this  form  to  crumble  back  to 
dust  and  reappear  in  other  forms,  — before  all  this  I 
stand  in  a silence  which  itself  is  adoration,  amidst 
all  this  I stand  safely,  fearlessly,  and  I seek  no  proof. 
I ask  no  mortal  to  prove  that  there  is  a God,  as  I 
ask  no  mortal  to  prove  to  me  that  I myself  exist. 

Superstition,  indeed,  has  represented  God  as  the 
most  revolting  and  monstrous  of  all  beings  ; and  in- 
17  * 


198 


GOD  AND  NATURE. 


asmuch  as  we  can  only  yield  affection  to  that  which 
is  congenial,  can  only  love  that  which  is  lovely,  — 
since  we  cannot  for  itself  love  disease  or  deformity, — 
since  we  cannot  for  itself  love  either  pain  or  peril,  — 
it  is  not  amazing  and  inexplicable  that,  in  preference 
to  a God  so  unjust,  vindictive,  and  monstrous, 
some  have  felt  willing,  some  are  willing,  to  have  a 
world,  and  are  seeking  to  prove  that  there  is  a world, 
without  God,  even  on  the  condition  that  it  be  a 
world  without  hope.  But  because  frail  human  sys- 
tems defame  God,  would  you  deny  God  ? Because 
human  systems  rob  the  world  of  justice,  need  you 
deprive  the  world  of  hope?  Because  warped  and 
mistaught  minds  presume  without  authority  and 
without  cause  to  threaten  you  with  a distant  and 
possible  evil,  need  you  strive  to  bring  upon  your 
fellow-man  a present  and  real  calamity  ? Hope  is 
well  styled  the  anchor  of  the  soul.  Take  God,  the 
thought  of  God,  from  the  world,  and  you  leave  the 
soul  without  its  anchor ; for  a world  without  God  is 
a world  without  hope.  I supposed  that  you  stood 
before,  that  we  together  stood  before,  the  majestic 
proportions  of  a harmoniously  moving  engine.  Stand 
again  there  as  a parent,  with  your  little  loved  one, 
the  child  of  your  affection,  and  as  you  point  out  the 
beauties  of  this  remarkable  production  of  nature,  a 
rapidly  revolving  wheel  attracts  the  garments  of  the 
little  listener,  and  ere  you  have  time  for  thought  drags 
him  beyond  your  reach.  Round  and  round  goes  on 
the  resistless  wheel;  an  instant  more,  and  a few 
scattered  fleshy  fragments  are  all  that  remain  to  you 
of  the  object  of  your  tenderest  love.  Shall  I soothe 
then  your  agony  by  whispering,  “ This  is  only  nature ; 


GOD  AND  NATURE. 


199 


be  at  peace  and  dry  up  your  tears,  for  there  is  no 
God ; this  is  law,  it  is  nature’s  law  ” ? Shall  I seek 
to  comfort  you  then  with  the  terms  of  your  own  phi- 
losophy ? Shall  I say,  “ Shudder  not,  nor  weep,  fond 
parent ; your  dear  one  is  not  so  lovely  in  its  aspect, 
but  it  is  there,  there  it  is  before  you ; it  is  only  mat- 
ter, and  matter  is  eternal.  Your  child  is  immortal, 
for  you  believe  in  the  eternity  of  matter  ” ? But, 
sobbing  through  your  tears,  you  say,  “ The  little 
bright  intelligence,  the  spark  of  innocence,  so  pure, 
so  beautiful,  so  full  of  promise  and  of  hope  ! ” “ O 

no,  friend!  shake  off  your  superstition ; be  manly,  and 
revive  your  courage ; innocence  is  a fancy,  beauty  is 
a dream,  and  hope  is  but  a shadow ; there  can  be  no 
hope,  for  there  is  no  God.  Accident  is  unlimited, 
there  is  no  bound  to  chance ; why  may  not  nature 
re-collect  the  mutilated  fragments?  Wait,  look^  a 
little  while,  perhaps  some  law  may  restore  the  form 
of  beauty,  and  reanimate  the  body,  and  return  your 
dear  one  to  your  bosom.”  Is  this  the  consolation 
you  desire?  Is  it  for  this  that  you  cultivate  the 
sweet  affections,  and  guide  the  opening  mind,  and 
direct  the  rising  thought,  and  guard  the  unstained 
soul  from  peril,  from  the  discord  that  may  mar  its 
joy,  through  all  this  present  life  ? There  is  no  obli- 
gation, no  responsibility,  no  wrong,  no  evil;  all  is 
nature.  O no!  nature  is  sublime,  and  so  is  law; 
but  this  is  rather  more  nature  than  you  need,  this  is 
an  exhibition  of  law  that  you  do  not  seek,  this  is  a 
manifestation  of  eternal  matter  that  you  do  not 
want. 

Again  I say,  If  you  have  no  reverence,  do  not 
sacrifice  humanity.  Do  not  deprive  our  nature 


200 


GOB  AND  NATURE. 


of  its  highest  and  only  real  consolation.  Do  not 
wrong  yourself  by  ignoring  your  own  experience, 
by  attempting  to  extinguish  the  only  sun  that  sheds 
light  on  your  own  path.  To  deprive  a spirit  of  the 
thought  of  God,  is  indeed  to  shroud  the  world  in 
gloom,  and  to  extinguish  hope.  You  may  talk  of 
nature,  but  what  is  nature  ? You  can  only  answer, 
It  is  what  is.  The  volcano  belching  forth  fiery  lava 
is  as  much  nature  as  the  field  of  waving  grain  or 
blushing  fruit.  Law!  what  know  we  of  law?  Law 
has  neither  instinct  nor  intelligence,  and  it  may  be  law 
that  the  land  of  to-day  shall  be  the  sea  of  to-morrow. 
Who  decides  that  war  is  not  nature,  as  well  as 
peace  ? Who  tells  us  that  ignorance  is  not  nature, 
as  well  as  knowledge  ? If  ignorance  is  bliss,  is  it 
not  folly  to  be  wise  ? True,  there  are  poverty  and 
misery,  injustice  and  cruelty,  and  groans  and  tears ; 
but  why  not  find  comfort  in  the  thought  that  this  is 
nature  ? Go  to  the  child  ministering  to  a suffering 
parent,  and  the  mother  bending  over  the  couch  of  a 
dying  child,  and  tell  them  it  is  nature,  it  is  only  law, 
there  is  no  God  ; and  see  if,  by  leaving  them  without 
God,  you  will  not  leave  them  without  hope.  Go  to 
the  myriads  in  the  crowded  cities  of  the  world,  the 
myriads  of  starving,  sick,  degraded,  outcast,  suffer- 
ing poor,  and,  godless  as  many  no  doubt  wish  the 
world  to  be,  convince  them  there  is  no  God,  and  their 
condition  is  nature,  and  see  how  much  you  will  add 
to  their  comfort,  how  much  you  will  increase  their 
virtue,  how  much  you  will  reconcile  them  to  their 
place,  how  much  you  will  improve  the  welfare  of 
society.  And  see  whether,  in  relieving  them  from 
superstition,  as  you  think,  you  do  not  also  relieve 


GOD  AND  NATURE. 


201 


them  of  virtue  and  honor  and  integrity  and  hope, 
and  degrade  them  in  many  cases  to  the  level  of  the 
brute  ; for  with  no  intelligence,  no  ruling,  no  dispos- 
ing power,  no  God,  what  stimulus,  what  motive,  to 
rise  or  to  advance  ? Nature’s  greatest  good  to-day 
may  to-morrow  be  her  direst  evil.  This  hour’s  min- 
ister of  pleasure,  nature’s  laws  may  make  the  next 
hour’s  minister  of  misery.  Nature  is  only  accident, 
chance.  Nature  is  only  a fortuitous  combination  of 
matter,  and  life  is  only  a concatenation  of  events. 
Why  then  toil  or  strive  or  hope,  for  there  is  no  God 
to  control  ? But  it  is  nature  itself  that  declares  itself 
the  agent  of  a power  supreme.  It  is  law  itself  that 
bears  testimony  to  the  fountain  of  law. 

Great  as  man  is,  he  knows  not  the  past,  he  knows 
not  the  future.  Beyond  the  hour  when  but  the 
other  day  you  became  conscious  of  existence,  what 
know  you  of  the  past?  Nothing.  Beyond  this 
present  moment,  what  know  you  of  the  future  ? 
Nothing.  What  is 

“ This  spot  of  earth  we  press, 

This  speck  of  life  in  time’s  great  wilderness  ? 

A narrow  isthmus,  ’twixt  two  boundless  seas, 

The  past,  the  future,  two  eternities.” 

This  life  is  all  we  surely  have,  all  we  positively 
know.  Take  then  from  this  present  life,  this  world, 
the  thought  of  God,  and  you  divest  it  of  its  dignity. 
The  past  is  not  even  a dream,  the  future  is  not  even 
a phantom ; and  nature ! who  then  knows  what 
nature  is,  jvhat  nature  was,  what  nature  will  be  ? 

It  is  only  that  the  eye  of  God  is  on  it  all,  and  hal- 
lows all,  that  it  has  worth  or  beauty,  that  we  have  joy 
or  hope.  It  is  only  because  we  feel  God  lives,  that  we 


202 


GOD  AND  NATURE. 


live,  that  we  are  above  the  beasts,  who,  while  they 
live,  yet  live  in  death,  for  they  know  not  that  they 
live.  Remove  the  thought  of  an  all-ruling  power, 
directing  all,  light  and  darkness,  good  and  evil,  joy 
and  sorrow,  past  and  present,  towards  some  end 
beneficent,  all- wise,  — take  away  this  thought,  and 
you  leave  the  earth  a body  without  a soul.  “ Dark- 
ness above,  despair  beneath,  around  it  flame,  within 
it  death  : — our  origin  a mystery,  our  life  an  enigma, 
our  end  a tragedy.”  With  no  intelligence  originat- 
ing and  executing  law,  no  power  above  controlling 
nature,  nature  is  only  accident,  only  chance,  and  the 
law  of  to-day  may  be  confusion  to-morrow.  The 
life  which  you  call  nature  this  hour,  may  be  death 
and  darkness  the  next  hour.  Now  go  even  to  the  low- 
est of  human  society,  whose  only  inheritance  is  pov- 
erty, and  whose  only  employment  perhaps  is  crime, 
and  if  they  have  a reasoning  power  at  all,  if  they 
have  a ray  of  light  above  the  animal,  — go  to  those 
who  are  not  superstitious,  who  have  little  reverence 
for  churches  and  Sundays  and  Bibles  and  priests,  — 
go  to  them  and  find  what  reconciles  even  them  in 
any  measure  to  their  sad  condition,  and  you  will 
find  it  is  consciousness  of  a power  above,  a God. 
Were  it  not  for  this,  why  should  they  live  ? But 
they  live  in  it  may  be  an  unuttered,  but  a conscious 
hope  of  better  things,  — hope  that  the  controlling 
power,  that  God,  somehow,  some  time,  — to-morrow 
or  next  week  or  next  year,  in  life  or  after  life,  — will 
in  some  way  better  their  condition.  And  though  the 
word  faith  they  never  heard,  yet  this  is  faith  ; this  is 
to  them  a faith  which  is  the  substance  of  things 
hoped  for.  And  who  dare  say  this  may  not  be  to 


GOD  AND  NATURE. 


203 


them  a sustaining,  a saving,  a redeeming  faith  ? 
Would  you  convince  them,  if  you  could,  that  there 
is  no  God  ? O how  cruel,  how  unkind,  to  throw 
them  godless  upon  themselves,  heartless  upon  so- 
ciety, and  hopeless  upon  the  future,  — to  rob  them 
of  the  only  precious  sparkling  jewel  which  they  hide 
beneath  their  rags  and  wretchedness,  their  poverty 
and  profanity ! 

In  kindness  I say  to  the  believer  in  nature  as  su- 
preme, Be  content,  if  you  can,  to  live  amidst  the 
blind  forces  round  you ; if  you  can,  be  at  peace  and 
await  the  chance  or  fate  that  must  dispose  of  you  ; be 
content,  and  hope,  even  be  happy  if  you  can  ; but  do 
not  doom  other  hearts  who  feel  their  ignorance,  weak- 
ness, and  dependence,  — do  not  overwhelm  them 
with  the  desolation  of  spiritual  orphanage.  Leave 
us  not  like  little  helpless  children,  who,  being  left 
an  inheritance  of  wealth,  are  ignorant  or  know  lit- 
tle of  its  value  and  its  uses,  bereft  of  parentsv  and 
with  no  father’s  wisdom  to  direct  them.  Let  us 
rather  cheer  and  sustain  ourselves  with  the  convic- 
tion, that 

“ From  God  we  spring,  to  God  we  tend, 

Path,  motive,  guide,  original  and  end.” 

The  honest  believer  in  atheism  is  not  an  unbe- 
liever. He  does  not  believe  there  is  a God,  but  he 
does  believe  that  there  is  no  God  ; the  one  is  a belief 
as  positive  as  the  other.  Do  you  reply,  that  you  do 
not  believe  in  God,  because  you  cannot  believe  in  a 
God  without  a cause  ? What  is  this  but  an  ex- 
change of  terms  ? You  believe  in  nature,  and  you 
are  as  ignorant  of  the  cause  of  nature  as  of  a cause 
of  God.  How  can  you  believe  in  nature  without  a 


204 


GOD  AND  NATURE. 


first  cause?  You  only  deify  nature,  and  worship 
that,  believing  nature  has  no  cause,  instead  of  ador- 
ing God  above  nature,  believing  that  God  has  no 
cause. 

The  atheist  does  not  believe  in  the  reality  of  God, 
but  he  does  believe  in  the  reality  of  nature.  He  does 
not  understand  how  the  little  inert  and  lifeless  seed, 
buried  in  the  soil,  should  have  a principle  of  life, 
which  bursts  from  its  confinement,  and  shoots  above 
the  ground,  and  rises  and  hardens  into  wood,  and 
spreads  out  its  hundred  arms,  and  puts  on  its  ver- 
dant robe  of  beauty,  and  lives,  and  grows,  ancLrepeats 
itself  through  countless  generations.  And  just  as 
little  does  he  understand  the  light  that  shines  at  mid- 
day ; he  knows  not  whether  the  sun  is  a great  globe 
of  fire,  or  whether,  like  the  moon,  it  is  only  a sphere 
reflecting  rays  from  some  greater,  but  remote  and 
invisible  orb.  He  only  believes  that  it  is  nature,  while 
another,  who  believes  that  it  is  nature,  believes  also 
that  nature  is  but  the  expression  of  God ; and  while 
the  one  stands  lost  in  mystery  and  silent  reverence 
before  incomprehensible  but  blind  nature,  the  other 
stands  in  mystery  and  reverence  and  confidence 
and  gratitude  before  incomprehensible  but  intelli- 
gent God,  rejoicing  to  believe,  with  the  German 
poet,  Leopold  Schafer, — 

“ All  that  God  owns  he  constantly  is  healing, 

Quietly,  gently,  softly,  but  most  surely : 

He  helps  the  lowliest  herb  with  wounded  stalk 
To  rise  again. 

Deep  in  the  treasure-house  of  wealthy  nature 
A ready  instinct  wakes  and  moves, 

To  clothe  the  naked  sparrow  in  the  nest, 

Or  trim  the  plumage  of  an  aged  raven. 


GOD  AND  NATURE. 


205 


Yea,  in  the  slow  decaying  of  a rose, 

God  works,  as  well  as  in  the  unfolding  bud,  — 

He  works,  with  gentleness  unspeakable, 

In  death  itself,  a thousand  times  more  careful 
Than  even  the  mother,  watching  by  her  sick  child.” 

In  the  most  kind  and  brotherly  manner,  for  the 
comfort  and  peace  of  his  own  mind,  as  well  as  for 
the  comfort  of  those  around  him,  I would  say  to  the 
sincere  sceptic  or  disbeliever,  Be  mild  in  your  man- 
ner, and  beware  of  harsh  epithets.  You  can  exhibit 
as  much  bigotry  and  show  as  much  fierceness  of 
spirit  in  defending  your  heterodox  creed,  as  the  most 
abject  devotee  in  contending  for  his  doctrine.  Tol- 
erate the  superstitious  faith  of  your  church  brother, 
even  should  he  condemn  you  for  your  faith  of  scep- 
ticism. And,  above  all,  be  cool  and  cautious  that 
you  do  not  confound  a rational  and  fraternal  relig- 
ious faith  with  the  fiery  zeal  of  persecuting  secta- 
rians. Do  not  mistake  the  extravagances  of  men 
who  profess  a form  of  religion  for  the  fruits  and 
spirit  of  religion  itself.  Search  and  try ; receive  what 
you  can  receive;  live  lovingly,  and  die  peacefully 
and  fearlessly,  if  not  hopefully. 


r 


18 


DISCOURSE  XIV. 


IS  SUFFERING  NECESSARY  ? 
perfect  through  sufferings.  — Hebrews  ii.  10. 

Suffering  ! Who  has  not  experienced  suffering? 
Who  has  not,  at  some  hour,  been  led  in  thought  to 
ask  the  cause  of  suffering,  — to  venture  a specula- 
tion as  to  the  good  of  suffering?  We  are  prone  to 
form  theories,  and  who  has  not  some  theory  of  suf- 
fering ? The  element  of  suffering  enters  largely  into 
human  experience,  though  by  no  means  so  largely 
as  many,  as  most  persons,  will  be  found  to  imagine. 
Enjoyment,  or  the  opposite  of  suffering,  at  least  the 
absence  of  suffering,  greatly  preponderates  in  the 
experience  of  ninety-nine  in  a hundred  of  the  human 
family.  But  I am  not  now  about  to  consider  the 
extent  of  suffering,  nor,  except  incidentally,  the  uses 
of  suffering,  but  only  the  question,  “ Is  suffering  ne- 
cessary ? ” 

In  these  times,  perhaps  more  especially  in  these 
times,  and  even  among  the  more  liberal  of  religion- 
ists, there  is  a tendency  to  frame  a philosophy  of 
suffering,  by  which,  as  it  would  seem,  to  vindicate 


IS  SUFFERING  NECESSARY  ? 


207 


the  Creator.  Wherever  there  is  a theory  of  any 
kind  to  be  supported,  men  are  prone  to  become 
champions  of  the  Deity.  One  class  of  Christians, 
holding  one  theory  of  the  final  destiny  of  human 
beings,  seems  to  regard  the  justice  of  God  as  com- 
mitted especially  to  its  defence.  Another  class,  de- 
claring a different  theory  of  human  destiny,  claims 
for  itself  the  special  defence  of  God’s  boundless 
mercy.  It  is  possible  that  in  either  case  the  cham- 
pionship of  Deity  is  alike  gratuitously  assumed, 
and  that  the  Divine  character  is  not  dependent,  in 
any  great  degree,  on  the  vindication  by  one  of  his  jus- 
tice, or  by  the  other  of  his  mercy.  There  is  a great 
disinclination  among  men  to  let  that  alone  which 
they  are  not  likely  to  improve.  It  is  a rare  thing  to 
find  a man  willing  to  take  things  as  they  are,  and 
endeavor  to  make  the  best  of  them,  without  perplex- 
ing himself  sadly  as  to  the  best  apology  he  can  make 
for  the  Supreme  Wisdom,  in  permitting  to  exist 
some  things  which,  it  is  thought,  might  be  easily 
dispensed  with. 

We  may  hear  not  a little  said  of  the  necessity  of 
suffering  in  the  world.  We  may  be  told  that  it  is 
necessary  man  should  sometimes  suffer,  that  he  may 
know  the  better  to  enjoy;  that  without  sickness 
he  might  not  appreciate  health.  Now,  this  is  very 
far  from  proving  a necessity  for  suffering ; it  is  no 
elucidation  of  the  problem  ; it  throws  no  light  upon 
the  subject;  it  is  simply  assuming,  that  because  suf- 
fering is,  therefore  it  is  necessary.  This  is  only 
arguing  after  the  fact,  and  the  argument  may  as  well 
be  reversed,  — suffering  is  necessary  because  there  is 
suffering.  Why  not  contend  as  well,  that  cruelty 


208 


IS  SUFFERING  NECESSARY  ? 


and  dishonesty  and  hypocrisy  are  necessary,  because 
without  them  we  might  not  appreciate  kindness, 
honesty,  and  piety  ? This  reasoning  would,  in  this 
case,  be  quite  as  logical  and  forcible  as  in  the  other, 
so  far  as  it  is  designed  to  vindicate  the  Supreme 
Being.  Is  it  necessary  to  find  an  apology  for  the 
Deity  in  permitting  the  existence  of  suffering  ? Then 
is  it  any  less  needful  to  apologize  for  his  permission 
of  falsehood,  fraud,  and  cruelty.  If  men,  in  their 
wisdom,  must  defend  the  Deity  by  showing  a neces- 
sity for  suffering,  they  should  remember  that  they  are 
only  placing  the  difficulty  a step  farther  back,  with- 
out in  any  way  reducing  its  dimensions.  If  a de- 
fence be  at  all  essential,  why  not  begin  the  defence 
at  the  right  place,  and,  instead  of  begging  the  ques- 
tion by  alleging  or  illustrating  the  necessity  of  suffer- 
ing, defend  the  Almighty  for  permitting  the  exist- 
ence of  such  a necessity  ? 

Some,  in  past  times,  and  probably  not  a few  in 
our  own  times,  have  thus  apologized  for  the  Deity, 
till  either  for  themselves  or  for  others  they  have 
apologized  the  Supreme  Being  out  of  existence  en- 
tirely, leaving  the  world  godless  and  themselves 
without  God  in  the  world.  And  then,  when  they 
have  enthroned  that  which  they  chose  to  designate 
as  nature,  what  have  they  gained  in  knowledge,  and 
how  great  is  the  addition  to  their  comfort  ? Does 
nature  need  no  champions  ? In  what  respect  is  the 
relation  of  things  changed -by  the  substitution  of 
nature  for  God  ? What  flood  of  light  then  breaks  in 
upon  their  minds  as  to  the  existence  of  suffering,  or 
the  existence  of  anything  ? I would  appeal  directly 
to  the  experience  of  any  mind  which  may  have  found 


IS  SUFFERING  NECESSARY  ? 


209 


itself  a worshipper  of  nature  as  the  only  God.  I 
would  ask,  were  such  a one  before  me,  How  much 
farther  now  have  you  penetrated  into  the  cause  or  ten- 
dency of  things,  — into  the  origin  or  destiny  of  man, 
of  yourself,  your  own  being  ? Tell  me,  if  you  know 
more  of  what  nature  is,  and  how  nature  operates, 
than  your  neighbor  knows  of  what  God  is,  or  how 
God  operates  ? When  you  have  looked  upon  your 
own  body,  and  thought  upon  your  own  mind,  and 
traced  back  your  own  experience,  and  asked  the 
whence  and  the  why  of  your  own  existence,  have 
you  not  felt  the  twilight  pass  suddenly  into  starless, 
moonless,  rayless  night  ? Have  you  not  felt  the 
darkness  round  you  deepen  into  a blackness  palpa- 
ble and  impenetrable  ? You  who  would  depose  God, 
and  enthrone  nature,  and  worship  law,  what  are  you 
but  a weed,  or  the  merest  drift  floating  on  the  stream 
of  life  ? You  have  come  into  conscious  being,  you 
know  not  how ; you  are  passing  along,  for  you  know 
not  what ; to  go  whither,  you  cannot  tell ; or  to  dis- 
appear for  ever,  you  know  not  when.  You  may  any 
instant  become  the  helpless  victim  of  blind  but  some- 
how antagonistic  forces,  which  blot  you  from  being 
or  crush  you  into  dust ; and  not  a trust  can  you  have 
in  anything,  not  a hope  can  you  have  for  anything. 

Men  should  be  very  cautious  about  constituting 
themselves  keepers  of  God’s  attributes.  God  needs 
no  such  gratuitous  championship.  Does  it  not 
always  betray  an  amazing  arrogance  in  man  to 
stand  before  his  fellow-men  in  the  attitude  of  an 
attorney  who  has  the  Creator  for  his  client,  as  if  he 
had  committed  to  this  puny  mortal  the  guardianship 
of  his  interests  and  the  vindication  of  his  honor? 

18  * 


210 


IS  SUFFERING  NECESSARY? 


And  yet  what  is  more  common  than  for  men,  sin- 
cere, religions  men,  to  tell  us  of  the  necessity  of  cer- 
tain plans  on  the  part  of  God,  in  order  to  support 
the  honor  of  his  name  and  the  integrity  of  his  gov- 
ernment ? It  is  passing  strange  that  man,  wise  as 
he  may  be,  yet  conscious  of  the  rudimental  character 
of  his  attainments,  has  not  learned  to  be  satisfied 
with  declaring  facts  within  his  positive  knowledge, 
instead  of  declaring  necessities  of  which  he  can  pos- 
sibly know  nothing.  To  declare  that  God  was  under 
the  necessity  of  adopting  certain  plans  to  accom- 
plish certain  results,  and  that  because  certain  events 
transpire  around  us,  is  only  to  abolish  all  distinc- 
tions between  right  and  wrong,  good  and  evil ; for 
then  everything  is  right,  because  it  is,  every  event  is 
necessary,  because  it  occurs.  Even  on  the  supposi- 
tion that  he  was  so,  yet  if  it  was  necessary,  as  we 
hear  frequently  alleged,  that  Jesus  should  be  the 
Almighty  God,  and  that  he,  as  both  God  and  man, 
should  suffer  and  die,  and  that  necessity  be  argued 
from  the  facts  that  Jesus  did  suffer  and  did  die, — what 
is  this,  but  confounding  every  conception  that  we  have 
of  either  right  or  wrong,  obliterating  all  distinctions, 
and  paralyzing  all  exertion  ? for  then,  with  equal 
certainty,  all  suffering  is  necessary,  because  of  the 
fact  of  its  existence.  Vice  and  virtue,  kindness  and 
crime,  falsehood  and  truth,  are  alike  necessary,  be- 
cause they  exist.  But  then  an  objector  interposes  : 
It  is  revealed,  — this  necessity  is  revealed  in  Scripture ; 
therefore  it  is  to  be  believed,  however  it  may  con- 
found our  conceptions  or  controvert  our  observation. 
Here  is  just  the  place  for  difference  of  sentiment. 
When,  not  content  with  acknowledging  the  fact  of 


IS  SUFFERING  NECESSARY  ? 


211 


that  suffering,  you  allege  such  necessity  to  be  re- 
vealed in  Scripture,  you  should  add,  By  my  inter- 
pretation ; for,  in  reply  to  such  objector,  I state  em- 
phatically that  I find  no  such  necessity  of  God  re- 
vealed in  Scripture.  This  is  your  induction,  your 
inference  from  certain  words,  and  no  more.  How- 
ever such  necessity  might  be  predicated  of  man,  how 
can  it  be  presumed  of  God  ? The  Infinite  Ruler, 
because  an  infinite  ruler,  could  be  reduced  to  no 
extremity.  The  honor  of  God  could  not  be  exposed 
to  any  peril ; the  stability  of  God’s  government  was 
dependent  on  the  adoption  of  no  peculiar  plan.  As 
concerning  Jesus,  suffering  occurred ; it  is  ours  to 
discern  and  appropriate  its  uses ; but  when  man  as- 
serts its  necessity,  he  transcends  his  knowledge. 

But  leaving  this  particular  instance,  what  do  we 
know  of  human  suffering,  its  origin  and  nature,  its 
conditions  and  results  ? Is  it  something  entirely  be- 
yond the  control,  independent  of  the  agency,  of  man  ? 
Certainly  not.  And  yet,  to  prove  suffering  necessary, 
it  must  be  shown  to  be,  in  whole  and  in  part,  utterly 
beyond  all  human  knowledge  and  control.  In  what 
sense  soever  it  may  be  necessary,  there  can  be  no  ques- 
tion as  to  the  facts,  that  suffering  has  been,  and  may 
often  be,  averted,  — may  be  mitigated,  — may  be,  as  in 
many  instances  it  is,  removed  by  certain  precautions 
and  applications.  This  much  we  know  of  its  nature. 
On  certain  concurrences  of  circumstances,  on  the 
personal  disregard  of  certain  established  regulations, 
suffering  ensues.  This  much  we  know  of  its  condi- 
tions. As  to  its  effects,  suffering  sometimes  subdues 
and  sometimes  excites,  sometimes  softens  and  some- 
times irritates ; we  are  sometimes  admonished  and 


212 


IS  SUFFERING  NECESSARY  ? 


sometimes  alarmed,  sometimes  injured  and  some- 
times profited  by  suffering.  This  much,  at  least,  we 
know  of  its  results.  At  one  time,  suffering  declares 
a mail’s  misfortune ; at  another,  it  declares  his  fault. 
One  time  it  is  an  evidence  of  ignorance,  and,  again,  it 
is  an  evidence  of  sin.  Either  an  infant  who  has  never 
reasoned,  or  a mature  and  accomplished  man,  may 
in  any  one  of  a thousand  ways  ignorantly  contra- 
vene the  regular  and  proper  law  which  pertains  to 
things,  and  so  bring  suffering  upon  himself.  This 
we  may  term  misfortune  or  evil.  Again,  one  may 
voluntarily  disregard  his  actual  knowledge  of  the 
quality  and  tendency  of  things,  and  by  his  own  act 
bring  pain  and  sorrow  to  himself,  and  then  he  sins 
and  is  conscious  of  his  guilt.  In  either  case,  the 
suffering  is  no  less  suffering,  but  its  moral  relation 
in  one  case  is  very  different  from  its  moral  relation 
in  the  other.  But  then,  when  suffering  is  expe- 
rienced, will  you  console  its  subject  by  arguing  its 
necessity?  You  would  only  console  him,  then,  by 
argument  against  all  reason ; for  you  are  yourself 
assured,  that  by  a little  knowledge  in  the  one  case 
the  misfortune  could  have  been  averted,  and  in  the 
other,  by  a slight  effort  of  the  will,  an  effort  which 
he  was  abundantly  capable  of  making,  the  sin  might 
have  been  avoided,  i.  e.  the  event  would  not  have 
occurred,  and  neither  would  the  suffering  attend- 
ing it. 

The  uses  of  suffering  are  unquestionable.  Some- 
times K sweet  are  the  uses  of  adversity.”  It  has 
been  true,  as  the  world’s  history  demonstrates,  that 
obstacles  have  been  the  steps  up  which  the  sons  of 
men  have  climbed  to  knowledge,  power,  and  place, 


IS  SUFFERING  NECESSARY  ? 


213 


and  even  moral  excellence.  Who  are  the  sages 
whom  the  world  admires  ? They  who,  by  persever- 
ing research,  and  by  protracted  thought,  foregoing 
ease  and  health,  have  opened  doors  which  were  long 
closed,  and  revealed  mysteries  long  undiscovered. 
Who  are  the  heroes  whom  the  world  honors  ? Those 
who  have  resolved  and  acted,  removing  obstructions, 
surmounting  obstacles,  bravely  encountering,  and 
proudly  vanquishing,  numerous  opposing  forces  ; se- 
curing peace,  or  property,  or  liberty,  or  all  of  them. 
Who  are  the  martyrs  whom  the  world  reveres  ? 
They  who,  through  persecution  and  hatred,  through 
tortures  and  fires,  through  tears  and  blood,  and 
pain  and  death,  at  the  stake  or  on  the  cross,  have 
witnessed  a sublime  loyalty  to  duty  and  to  truth,  as 
they  esteemed  it ; who,  with  unfaltering  fidelity  to 
their  convictions,  have  shown  the  power  in  man  to 
forfeit  even  life  rather  than  to  forfeit  rectitude.  Such 
are  the  facts,  in  all  past  history,  of  human  experience. 
Historically,  suffering  has  been,  and  in  fact  is,  one, 
but  only  one,  powerful  agent  in  the  formation  of 
human  character,  in  developing  the  noblest  virtues 
and  the  sweetest  graces.  The  highest  perfection  yet 
attained  has,  perhaps,  been  a perfection  attained 
“ through  suffering.”  Yet,  after  all  this,  it  would  be 
neither  good  reasoning  nor  true  philosophy  to  insist, 
that  because  there  has  been  suffering,  and  because  it 
has  been  overruled,  so  as  to  be  instrumental  in  the 
development  of  character,  in  the  cultivation  of  hu- 
man virtues,  it  is  therefore  a necessity,  a univer- 
sal and  inevitable  law,  or  a special  ordination  of 
God.  First,  consider  other  questions.  Is  there  no 
reality  of  enjoyment  without  a reality  of  suffering  ? 


214 


IS  SUFFERING  NECESSARY  ? 


Must  we  always  endure  in  order  to  enjoy  ? Con- 
sider facts  again.  A swelling  flood  in  one  country, 
or  one  neighborhood,  sweeps  away  a habitation  and 
destroys  a human  life,  whilst  it  irrigates  and  renders 
fruitful  many  miles  of  land  ; but  are  not  whole  king- 
doms or  states  equally  irrigated  and  made  fruitful  at 
the  same  time,  without  the  destruction  of  a single 
dwelling  or  a single  being  ? As  to  the  development 
of  human  virtues,  men  are  very  differently  affected. 
One  man  loses  the  accumulations  of  hard-hearted 
avarice,  and  becomes  generous  only  as  he  becomes 
poor.  Another  man  acquires  wealth  by  his  exer- 
tions, and  grows  generous  only  as  he  grows  rich. 
So  far  from  suffering  being  a necessity  in  his  devel- 
opment of  virtues,  one  man  is  haughty  and  cruel  in 
his  power,  and  grows  kind  and  gentle  as  he  feels  his 
power  passing  from  his  hands.  Another  is  unsocial 
and  forbidding  in  his  poverty  and  obscurity,  and  he 
grows  agreeable  as  he  grows  eminent,  and  his  virtues 
keep  pace  with  his  riches  and  honors.  One  man  ac- 
quires great  knowledge,  and  benefits  his  race  only  at 
the  sacrifice  of  comfort  and  of  health.  Another  gains 
equal  knowledge  and  confers  equal  benefits  upon  the 
world,  gaining  in  ease  as  he  gains  in  knowledge,  and 
growing  healthier  as  he  grows  wiser. 

Many  men  now,  as  in  the  days  of  St.  Paul,  may 
exclaim  with  him,  “ We  glory  in  tribulation,  know- 
ing that  tribulation  worketh  patience,  and  patience 
experience,  and  experience  hope.”  It  is  most  true  that 
tribulation  has  wrought  patience,  and  experience 
hope.  St.  Paul  declared  then  a truth,  which  may  be 
echoed  now  as  truth  ; but  St.  Paul  did  not,  and  we 
now  need  not,  announce  this  as  a divine  decree,  a 


IS  SUFFERING  NECESSARY  ? 


215 


universal  and  inevitable  law  of  God  ; for  it  is  just  as 
true  that  there  have  been  among  men  great  patience, 
great  experience,  and  great  hope,  without  the  endur- 
ance of  great  tribulation. 

Whenever  men  have  defined  theories  of  religion  to 
maintain,  verbal  systems  to  defend,  they  are  in  dan- 
ger of  giving  to  every  subject  a narrow  and  super- 
ficial examination.  They  are  likely  to  turn  their 
faces  and  pursue  researches  in  one  direction,  whilst 
above  them,  and  behind  them,  and  on  every  side,  are 
wonders  of  truth,  as  broad  and  high  and  everlasting 
as  that  which  engrosses  their  attention.  In  fortifying 
theories,  we  are  always  in  danger  of  ignoring  facts ; 
in  speculations  on  what  may  be,  we  usually  over- 
look what  is  ; in  supporting  a doctrine,  we  may  neg- 
lect a duty  ; and  by  anxiety  to  establish  a possibility, 
we  often  lose  the  enjoyment  of  a grand  reality. 

What  then  ? do  you  inquire.  Am  I not  attempt- 
ing to  demolish  some  one  theory,  only  to  win  spoils 
to  enrich  and  adorn  some  other  ? No ! most  assuredly 
no  ! I have  not  been  avoiding  the  whirlpool  only  to 
be  dashed  upon  the  rock.  Standing  on  the  shore  of 
a broad  and  rapid  stream,  with  sand  and  soil,  and 
shell  and  rock,  and  tree  and  shrub,  around  me,  and 
but  a single  day  to  learn  something  of  their  nature 
and  their  uses,  and  communicate  that  knowledge, 
should  I spend  my  time  and  exhaust  my  strength 
only  in  heaving  my  line  and  lead,  to  gratify  a mor- 
bid curiosity  as  to  whether  the  sands  in  the  bosom 
of  the  stream’s  dark  depths  correspond  with  those 
beneath  my  feet  ? 

Speculation  up  to  the  acknowledged  limits  of  our 
knowledge  is  proper,  and  should  be  useful ; but  too 


216 


IS  SUFFERING  NECESSARY  ? 


brief,  at  longest,  is  human  life,  to  waste  it  in  pro- 
tracted and  dreamy  conjecturings  as  to  the  possible 
origin  of  suffering,  or  its  possible  design.  Your 
apologies  or  mine  are  unneeded  to  preserve  untar- 
nished the  lustre  of  divine  attributes.  Our  vindica- 
tions of  the  Deity  are  wholly  gratuitous.  The  char- 
acter of  the  Infinite  and  Supreme,  whether  for  justice 
or  for  mercy,  is  not  likely  to  suffer  in  the  absence  of 
our  defence.  Here  we  are,  in  the  midst  of  this  brief 
passage  of  existence,  with  its  vicissitude  of  joys,  sor- 
rows, regrets,  and  anxieties,  its  learnings  and  its 
labors.  As  the  world  is,  the  best  of  us  must  expe- 
rience our  share  of  goods  and  evils,  disappointments 
and  successes,  enjoyments  and  sufferings.  Why  can 
we  not  be  so  truly  wise,  so  truly  philosophical,  so 
truly  Christian,  so  apostolic  and  so  Christ-like,  as  to 
accept  the  world  as  it  is,  and,  during  the  brief  period 
for  which  it  is  our  field  of  action,  avail  ourselves  of 
actual  knowledge  justly  to  improve  that  which  is 
obviously  within  our  reach,  and  gratefully  enjoy  that 
which  we  improve,  using  this  world  as  not  abusing 
it  ? Man  is  great,  — great  in  his  nature,  great  in  his 
capacities ; his  duties  are  great,  and  great  is  the  des- 
tiny before  him ; yet,  withal,  he  is  only  relatively 
great.  On  every  side  we  perceive  the  confines  of 
our  knowledge.  Ignorant  of  the  hidden  forces  which 
may  every  hour  combine  in  the  atmosphere  around 
us ; unable  by  our  most  piercing  vision  to  penetrate 
one  inch  below  the  surface  of  the  earth  beneath  our 
feet ; unable  to  foresee  or  distinguish  the  elements 
of  nutriment  or  destruction,  life  or  death,  which  we 
inhale  in  our  momentary  breathings  ; unable  to  look 
through  this  thin  casement  of  flesh  and  read  the 


IS  SUFFERING  NECESSARY? 


217 


heart  of  a single  human  being,  as  to  whether  it 
throbs  with  hatred  or  with  love ; unable  in  our  pro- 
foundest  wisdom  to  comprehend  the  formation  of  a 
single  bud,  or  leaf,  or  seed,  the  most  diminutive  ; — 
in  such  comparative  ignorance  of  the  very  objects,  the 
material  objects,  immediately  before  our  eyes  and 
beneath  our  hands,  shall  we  bring  down  the  Infinite 
Life?  Shall  we  arraign  the  Creative  Power  and 
Supreme  Disposer  before  the  court  of  our  puny, 
trembling  judgment  ? Shall  we,  who  cannot  see  one 
hour  before  us,  — shall  we  challenge  the  controlling 
Power  which  moves  myriads  of  worlds,  and  judge 
God  for  his  deficiencies,  — pronounce  to  be  imperfec- 
tions in  God’s  work,  the  merest  vicissitudes  within 
our  narrow  observation?  The  instinct  of  common 
modesty  alone  would  pronounce  these  the  most  un- 
reasonable pretensions  of  a reasonable  being.  As  to 
corporeal  suffering,  the  fact  of  its  existence  is  unde- 
niable ; but  these  other  facts  must  also  be  acknowl- 
edged, namely,  that  by  proper  precautions  much 
suffering  may  be  averted,  and  by  proper  applica- 
tions most  suffering  may  be  mitigated,  and  much  of 
it  removed.  All  vindications  of  Providence,  all  de- 
fences of  Deity,  therefore,  on  the  ground  of  the  ne- 
cessity of  suffering,  are  unreasonable,  as  they  are 
gratuitous,  alike  unbecoming  to  the  philosopher,  the 
man,  or  the  Christian.  We  perceive  that  the  occa- 
sion of  suffering  is  either  our  ignorance  or  our  sin, 
our  want  of  knowledge  or  our  wilful  disregard  of 
knowledge,  except  in  case  of  voluntary  pain  for 
others’  relief,  and  even  then  it  is  disregard.  Though 
the  proportion  of  suffering  in  the  world  is  very  small 
to  that  of  enjoyment  or  the  absence  of  suffering,  yet 
19 


218 


IS  SUFFERING  NECESSARY? 


there  is  enough  to  enlist  our  attention  for  its  allevia- 
tion, and  both  the  brevity  of  human  life  and  the  nar- 
row limits  of  human  knowledge  forbid  all  dreamy 
and  profitless  conjecture  as  to  its  possible  origin  or 
design.  By  lightning-rods  we  avert  the  lightning, 
with  the  destruction  and  suffering  which  it  might 
occasion.  By  precaution  we  actually  avoid  much 
disease,  and  by  medicine  we  actually  remove  much 
disease  and  the  suffering  it  brings.  These  facts, 
then,  that  suffering  may  be,  to  a great  extent,  avoid- 
ed or  alleviated,  are  those  which  most  concern  us, 
which  demand  all  the  time  and  thought  and  aid, 
which,  as  moral  agents,  we  have  to  render.  True, 
suffering  has  its  uses ; it  sometimes  incidentally  leads 
to  health,  and  develops  character,  and  elicits  virtues. 
So  cold  winter  leads  to  genial  spring,  and  revival 
follows  decay,  and  life  proceeds  from  death.  But  it 
would  be  presumptuous  indeed  to  deny  that  all  the 
good  which  actually  follows  human  suffering  could 
not,  in  the  natural  order  of  Providence,  be  equally 
effected  by  other  agencies,  in  the  entire  absence  of 
corporeal  pain  or  mental  anguish.  It  would  be  as 
reasonable  to  allege  that  man  cannot  enjoy  health 
without  first  a course  of  sickness,  or  enjoy  food 
without  a previous  period  of  starvation ; that  man 
could  not  be  innocent  or  virtuous  without  first  being 
guilty  or  vicious.  We  now  know  something  — let 
us  diligently  study  and  know  more  — of  the  occasions 
of  human  suffering ; and  by  enlarging  the  boundaries 
of  our  knowledge,  by  quickening  the  acuteness  of 
our  perceptions,  by  deepening  our  sympathies  and 
stimulating  our  energies,  we  may  elevate  ourselves 
and  do  much  toward  accomplishing  one  of  the  no- 


IS  SUFFERING  NECESSARY  ? 


219 


blest  ends  of  our  individual  existence,  in  ameliorat- 
ing the  present  condition,  and  thus  increasing  eter- 
nally the  aggregate  happiness,  of  mankind.  In  lov- 
ing, we  become  godlike,  for  God  is  love.  Blessed 
are  the  pure  in  heart ; for  pure-heartedness,  integrity 
of  soul,  unoffending  conscience,  — these  alone  con- 
stitute now,  and  shall  eternally  constitute,  that  king- 
dom of  Heaven  in  which  suffering  can  achieve  no 
victories,  for  death  itself  only  opens  the  door  to  the 
full  glory  of  its  infinite  riches. 


DISCOURSE  XV. 


THOUGHTS  CONNECTED  WITH  THE  OKIGIN  OE  EVIL. 

THE  OBJECT  OF  HUMAN  LIFE. 

CAN  I DISCERN  BETWEEN  GOOD  AND  EVIL? — 2 Samuel  xix.  35. 

/ 

In  meditating  on  the  original  design  of  things, 
and  the  adaptation  of  means  to  ends,  the  reflecting 
mind  is  led  to  inquire  whether  all  that  we  call  evil 
and  all  that  we  call  good,  all  we  regard  as  mis- 
fortune and  all  we  regard  as  prosperity,  may  not  be 
justly  described  as  a matter  of  knowledge,  more  or 
less,  — all  things  being  good  with  a true  knowledge 
of  their  capacities  and  uses,  and  all  evil  in  propor- 
tion to  our  want  of  knowledge  and  consequent 
misuse  of  things. 

Does  not  all  past  history  of  human  action  strongly 
indicate  that  the  object  of  human  life  is  simply  to 
acquire  and  to  improve,  and,  as  we  acquire  and  im- 
prove, to  appropriate  and  enjoy  ? Every  faculty  of 
our  human  nature,  as  far  as  we  can  discern,  is 
adapted  to  ends  which  we  recognize  as  good.  Why 
then  is  there  not  a correspondence  between  each 
faculty  and  each  one  of  its  operations  ? May  we 


THE  OBJECT  OF  HUMAN  LIFE. 


221 


not  determine  that  every  instance  and  degree  of 
want  of  correspondence  testifies  to  the  absence  of  a 
true  knowledge  of  the  faculty  employed  and  its  true 
uses  ? Shall  I not,  then,  by  constant  observation 
and  by  protracted  experience,  enlarge  my  knowledge 
of  each  faculty  and  its  adaptations,  and  by  the  just 
exercise  of  every  organ,  already  understood  to  some 
extent,  enlarge  its  powers  and  continue  to  acquire 
and  to  enlarge,  and  so  fulfil  the  true  design  of 
being?  Want,  sorrow,  disappointment,  disease, 
death,  — these  are  what  we  call  evils.  This  much 
ordinary  experience  has  taught  us  all,  — that  these 
evils,  as  we  term  them,  are  occasioned  or  increased 
by  our  want  of  knowledge,  and  in  individual  cases 
are  reduced  or  diminished  in  proportion  to  a com- 
prehensive knowledge  of  the  nature  and  laws  of 
men  and  things.  At  least  each  of  these,  and  every 
form  of  evil,  is  magnified  to  our  perception  by  our 
inability  to  discover  with  accuracy  how  it  arises, 
how  it  makes  progress  or  is  sustained,  when  and 
what  will  be  its  termination.  The  circumstance  of 
an  individual’s  birth  is  one  over  which  he  can  have 
no  control,  and  yet  it  is  one  which,  more  than  any 
other,  perhaps,  determines  all  the  other  events  which 
form  his  character  and  make  up  his  life,  for  evil  or 
for  good.  Why  one  should  enter  upon  life  an  heir 
to  poverty  and  ignorance,  perhaps  to  the  shame  and 
disgrace  of  vicious  parents,  and  another  enter  upon 
life  an  heir  to  affluence  and  intelligence,  and  to  the 
honor  of  distinguished  and  virtuous  parents,  not 
only  affords  room  for  meditation  on  the  varied  al- 
lotments of  human  existence,  but  occasions  fre- 
quent murmurings  against  the  apparent  partiality 
19  * 


222 


THE  OBJECT  OF  HUMAN  LIFE. 


of  the  creating  Power,  the  ruling  Providence.  But  is 
there  here  in  reality  any  partiality  or  favoring  of  one 
above  another  ? Is  there  in  the  varied  allotments  of 
life  any  proof  of  departure  from  established  condi- 
tions, natural  and  universal  laws  of  being,  — of  the 
relations  of  things?  Could  we  in  any  given  in- 
stance trace  up  the  history  of  a human  being,  not 
only  through  its  own  but  through  a parent’s  life,  we 
might  discover  that  whether  poverty  or  disease,  suf- 
fering or  sorrow,  be  the  apparent  evil  in  the  case, 
it  is  the  natural  and  necessary  result  of  voluntary 
action  on  the  part  of  some  one ; a consequence 
which  could  not,  according  to  any  natural  order  of 
things,  — which  could  not  without  a miraculous  in- 
terposition of  power,  — have  been  averted.  Such  is 
the  essential  relation  we  sustain  to  each  other  as  so- 
cial beings.  To  inquire  why  the  Supreme  Power 
permits  one  to  begin  existence  under  circumstances 
so  different  from  those  under  which  another  begins 
it,  — is  it  not  asking  why  the  Creator  rules  by-laws, 
instead  of  interfering  miraculously  to  rectify  each 
particular  error,  each  and  every  departure  from  the 
natural  order  of  things  ? Is  it  not  asking  why  it  is 
that,  when  a parent  by  ignorance,  improvidence,  or 
habitual  vice  brings  upon  himself  want,  disease,  and 
suffering,  the  Supreme  Ruler  does  not  suspend  the 
operation  of  natural  law,  which  connects  parent  and 
child  as  social  beings,  and  secure  to  the  child,  mi- 
raculously, comfort  and  health  and  enjoyment  from 
the  moment  of  its  birth  ? Is  it  not  simply  asking 
why  God  does  not  destroy  the  connection  between 
cause  and  consequence  ? For  we  certainly  cannot 
conceive  of  all  at  birth  beginning  life  under  equally 


THE  OBJECT  OF  HUMAN  LIFE. 


223 


favorable  circumstances,  without  supposing  all  par- 
ents to  be  of  like  physical  and  moral  qualities,  and 
in  an  exactly  similar  state  both  as  to  temporal  and 
spiritual  concerns. 

But  why  permit  evil  to  exist  at  all  ? is  probably 
the  next  inquiry.  Is  this  anything  more  than  asking- 
why  we  are  not  made  machines  instead  of  men,  things 
instead  of  souls,  unintelligent  instead  of  rational 
beings  ? It  is  only  the  possession  of  will  under  the 
control  of  understanding  and  reason  which  distin- 
guishes man  from  the  mere  animal,  and  we  cannot 
well  conceive  of  a rational  being  with  the  exercise  of 
free  will,  yet  without  the  capacity  to  discern  and  to 
choose  either  what  we  term  good  or  what  we  term 
evil.  God  might  have  made  us  to  vegetate  and 
decay  like  trees,  or  to  crystallize  and^  dissolve  like 
minerals,  or  to  form  and  breathe  and  die  and  perish 
like  brutes ; but  trees,  or  minerals,  or  brutes,  we 
should  then  have  been,  and  not  men,  not  souls,  — ra- 
tional or  accountable  beings  we  could  not  be.  I do 
not  affirm  that  there  cannot  be  rational  and  account- 
able beings  without  any  power  to  choose  one  way 
from  another,  one  thing  from  another,  — without 
power  either  to  know  a rule  and  to  act  by  that  rule, 
or  to  disregard  that  rule, — without  power  to  perform 
a wrong  act  as  distinct  from  a right  one,  to  choose 
either  evil  or  good ; but  this  I affirm,  that  we  cannot 
possibly  conceive  of  such  a being,  we  can  form  no 
conception  of  a free,  accountable  agent,  without 
both  reason  and  will  to  perceive  and  choose  what 
we  call  right  and  what  we  call  wrong,  what  we  call 
good  and  what  we  call  evil.  But  perhaps  you  are 
sceptical,  in  the  common  acceptation  of  that  term, 


224 


THE  OBJECT  OF  HUMAN  LIFE. 


and  you  like  not  the  term  God.  You  believe  there 
is  no  God  because  there  is  evil.  Well,  you  being 
earnest,  permit  me  in  like  earnestness  to  inquire, 
and  ponder  the  inquiry  with  deliberation,  What  is  it 
that  you  gain,  how  much  clearer  is  your  thought, 
what  mystery  do  you  solve,  by  denying  God  and 
attributing  all  to  nature  ? for  we  must  suppose  you 
to  exchange  God  for  nature.  How  much  more  dis- 
tinct and  satisfactory  are  your  apprehensions  of  evil 
as  permitted  by  nature  than  as  permitted  by  God  ? 
By  nature  you  do  not  understand  intelligence,  but 
fate,  chance,  a fortuitous  concurrence  of  atoms  or 
events.  Does  not  the  mystery  then  become  doubly 
mysterious  ? Can  you  any  better  explain  this  fact 
of  one  class  of  beings,  human  beings,  distinct  from 
all  others,  the  only  rational,  accountable,  and  indefi- 
nitely progressive  beings  ? Then  the  evil  and  the 
good,  the  endurance  and  enjoyment,  do  these  be- 
come more  explicable  than  before  ? Why  should 
nature  be  thus  partial  in  her  gifts  and  her  arrange- 
ments? Why  should  nature,  blind,  unintelligent 
nature,  thus  operate  at  all,  as  the  fact  is  undeniable, 
by  laws  ? How  comes  connection  between  cause 
and  effect,  this  stability,  uniformity,  regularity,  this 
distinction  between  things  and  beings,  between 
various  classes  of  beings?  No  intelligence,  blind 
chance,  a fortuitous  concurrence  of  things,  — is  not 
this  the  most  mysterious  of  all  mysteries,  the  most 
incomprehensible  of  all  incomprehensibilities  ? Is  it 
not  more  terribly  wonderful  than  God  himself? 

Still,  in  inquiring  mind,  you  may  return  and  ask 
how  I can  tell  that  the  animal  creation  — what  we 
style  the  inferior  orders  of  being  — are  wholly  irra- 


THE  OBJECT  OF  HUMAN  LIFE. 


225 


tional  and  unaccountable?  With  frankness  I reply, 
I do  not  know  that  the  inferior  orders  of  creation  are 
wholly  destitute  of  reason  and  sense  of  obligation. 
They  may  have  reason,  they  may  have  will,  they 
may  have  a law  of  duty,  with  capacity  to  regard  or 
disregard;  but  this  much  is  obvious,  namely,  that 
between  them  and  man  there  is  a line  distinct  and 
broad,  — a line  so  uniform,  invariable,  and  universal, 
and,  as  far  as  we  can  see,  perpetual,  that  to  account 
for  this  by  chance,  by  accident,  by  mere  blind  force, 
by  any  fortuitous  commotion  of  unintelligent  mat- 
ter, by  anything  you  can  call  nature,  is  to  exer- 
cise credulity  and  to  defy  reason  to  an  extent  un- 
equalled by  the  blind,  unquestioning  belief  of  the 
most  superstitious  devotee  of  a perverted  religion. 
Such  a believer  in  nature  may  well  afford  to  believe 
in  anything,  for  as  to  credulity  he  is  unsurpassed  by 
the  most  unscrupulous  worshipper  of  a wholly  su- 
pernatural faith.  Certainly  he  has  no  room  for  a 
syllable  of  boasting  over  Mohammedan,  Jew,  Ro- 
manist, or  Protestant ; for  not  one  iota  more  of  rea- 
son can  he  furnish  for  his  faith  in  these  operations 
of  nature,  than  can  the  devoutest  religionist  on 
earth  for  his  faith  in  his  God,  whatever  his  God 
may  be.  It  is  only  a change  of  terms,  and  the  one 
adores  nature  with  as  blind  a trust  as  the  Moham- 
medan or  the  Jew  adores  Allah  or  Jehovah.  I can 
easily  perceive  how  some,  indignant  at  the  follies  of 
mankind,  and  mystified  by  what  are  called  the  evils 
of  the  world,  fearlessly  and  sincerely  deny  a God ; 
but  the  facts  of  the  world  and  man  and  life  remain, 
and  remain  the  same ; so,  to  be  consistent,  they 
should  deny  nature  too.  Why  repudiate  God  and 


226 


THE  OBJECT  OF  HUMAN  LIFE. 


go  about  to  build  a temple  to  an  abstraction  you 
call  nature  or  law  ? No,  if  on  the  ground  of  life  and 
its  evil  you  depose  God,  do  not  without  shadow  of 
reason  enthrone  nature  or  law,  but  consistently  and 
boldly  assert  there  is  no  God,  no  nature,  no  law. 
Whatever  is,  is,  and  whatever  is,  is  right.  This  is 
the  beginning  and  the  end  of  all  we  know  or  can 
know ; and  this  we  do  not  know,  for  we  are  sure  of 
nothing  and  can  be  sure  of  nothing.  This  is  the 
only  consistent  ground  for  one  who  denies  the  exist- 
ence of  a Supreme  Intelligent  Power. 

But  to  return  to  the  question  of  the  evil  of  the 
world.  Is  it  not  so,  that  what  to  one  would  be  en- 
durance, suffering,  intense  pain,  is  to  another  not 
pain,  not  suffering,  not  even  endurance  ? Poverty 
and  want,  and  even  disease,  and  much  that  we  call 
evil,  — are  not  these  very  different  things  to  different 
persons  ? In  one  case,  all  of  these  combined  may 
not  be  an  evil,  in  the  sense  of  causing  pain  or  an- 
guish. In  another  case,  any  one  of  them  may  be 
a serious  evil,  producing  deep  suffering  of  mind  or 
body.  Constitution,  temperament,  habit,  and  asso- 
ciation determine  the  character  of  these  circum- 
stances. There  is  vastly  less  of  actual  evil  than 
probably  any  of  us  suppose,  and  what  are  called 
evils,  — are  they  not  the  soil  ofttimes  from  which  the 
sublimest  virtues  spring,  to  nourish  the  truest  human 
enjoyment?  Who  can  define  evil ? Who  can  with 
confidence  assert  that 

“ All  nature  is  not  art,  unknown  to  thee, 

All  chance,  direction  which  thou  canst  not  see, 

All  discord,  harmony  not  understood, 

All  partial  evil,  universal  good  ” ? 


THE  OBJECT  OF  HUMAN  LIFE. 


227 


“ Ask  of  the  learned  the  way,  the  learned  are  blind  : 

This  bids  to  serve,  and  that  to  shun  mankind  ; 

Some  place  the  bliss  in  action,  some  in  ease, 

Those  call  it  pleasure,  and  contentment  these.” 

This  recalls  the  question,  Are  want  and  disap- 
pointment and  disease  things  necessarily  pertain- 
ing to  human  society,  or  are  they  anything  more 
than  proofs  of  our  imperfect  knowledge,  our  unde- 
veloped faculties?  Here  we  must  view  the  subject 
from  another  stand-point.  In  one  sense  our  igno- 
rance itself  must  be  deemed  an  evil.  As  being  the 
occasion  of  the  evil,  it  is  the  evil.  In  other  words, 
we  may  deem  it  a misfortune  that  we  do  not  have 
sufficient  knowledge  to  avoid  or  obviate  the  ordi- 
nary ills  of  life.  Yet  there  must  be  conflicting  forces, 
or  we  can  perceive  no  moral  achievement;  there 
must  be  restraint  and  obstacles,  or  we  can  see  no 
ground  for  exertion ; there  must  be  imperfection,  or 
we  can  see  no  room  for  development.  But  specula- 
tion ceases  on  this  point.  These  facts  are  beyond  all 
controversy : our  nature  is  but  partially  developed,  — 
there  are  obstacles  to  be  overcome,  exertions  must 
be  made,  — we  must  acquire,  we  must  advance,  we 
must  achieve.  This  is  the  law,  the  universal  law, 
of  life  and  true  enjoyment,  and  these  conditions  of 
being  can  neither  be  ignored,  nor  altered,  nor  de- 
stroyed, whether  the  author  of  this  law  be  called 
nature  or  called  |God.  Here  we  are  brought  back 
to  the  proposition  with  which  we  began,  that  good 
and  evil  may  be  only  other  terms  for  knowledge 
and  a want  of  knowledge,  faculties  developed  and 
faculties  undeveloped,  — all  things  being  good  with 
a true  knowledge  of  their  capacities  and  uses,  and 


228 


THE  OBJECT  OF  HUMAN  LIFE. 


all  evil  in  proportion  to  our  want  of  knowledge,  and 
consequent  misuse  of  things,  — nothing  being  evil  in 
itself,  but  evil  being  only  a term  descriptive  of  good 
misunderstood,  or  good  perverted.  From  which 
proceeds  again  this  other  proposition,  that,  as  indi- 
cated by  all  present  observation  and  all  past  history 
of  human  action,  the  true  object  of  human  life  is 
simply  to  develop,  acquire,  and  improve,  and,  as  we 
develop,  acquire,  and  improve,  to  appropriate  and 
enjoy.  Our  life,  therefore,  our  development,  ac- 
quirement, and  enjoyment,  have  no  special  reference 
to  the  past,  nor  any  special  reference  to  the  future  ; 
for  these  conditions  would  be  unaltered  though  we 
had  no  knowledge  of  the  past  and  no  conception  of 
the  future.  I am  to  seek  to-day  all  just  means  to 
improve,  acquire,  appropriate,  and  enjoy,  not  that  I 
may  avoid  pain  or  secure  happiness  beyond  the 
grave,  but  to  live  thus  to-day  because  this  is  the  law 
of  my  being,  the  true  condition  of  a true  life,  and 
there  is  not  a single  circumstance  within  the  range 
of  human  wisdom  to  show  me  that  it  would  be  in 
any  wise  different,  were  this  day  the  only  day  of 
life  I should  ever  have  in  this  or  any  other  world. 
Hell  or  no  hell  after  death,  heaven  or  no  heaven 
after  death,  this  law  of  improvement  and  enjoyment 
here,  from  all  that  we  can  possibly  discover,  is  and 
would  be  absolutely  universal,  unchanged,  and  un- 
. changeable.  Religionists  of  every  name,  including 
most  Christians  of  every  sect,  have  made,  and  still 
represent,  the  chief  ground  of  duty  and  chief  object 
of  life  as  pertaining  to  the  invisible  state  beyond 
the  present.  Yet,  with  a singular  inconsistency, 
many  Christians  of  every  sect  regard  the  condition 


THE  OBJECT  OF  HUMAN  LIFE. 


229 


of  that  future  state,  whether  happiness  or  the  re- 
verse, as  something  which  is  neither  to  be  avoided, 
averted,  bought,  bribed,  or  won,  or  in  any  measure 
shunned  or  obtained,  by  any  act  of  theirs,  by  any- 
thing which  they  can  do  on  earth.  They  insist  that 
the  happiness  of  that  state  is  to  be  procured,  for 
those  who  shall  enjoy  it,  by  some  sacrifice,  atone- 
ment, arrangement,  or  plan,  devised  and  executed  by 
the  Deity  himself,  so  that  all  — as  they  appropriate 
certain  phraseology  to  express  it  — all  will  be  of  grace 
and  not  of  works.  And  still,  in  the  face  of  this  dis- 
dinctly  delineated  theological  device,  which  is  pro- 
claimed and  defended  continually  by  thousands,  by 
these  same  defenders  all  men  are  daily  entreated 
and  exhorted  with  earnestness  and  zeal  to  believe 
and  perform  that  which  will  secure  them  heaven 
and  happiness,  and  not  to  believe  and  perform  that 
which  will  insure  them  hell  and  misery  in  the  invis- 
ible world ; • — all  of  those  referred  to  thus  seeming  to 
agree  in  these  two  propositions  first : that  the  great 
object  of  human  life  and  exertion  is,  by  some  means 
or  management,  to  avoid  misery  and  secure  heaven 
beyond  the  grave ; and  second,  that,  by  reason  of 
their  entire  sinfulness  or  helplessness,  nothing  they 
possibly  can  do  in  this  life  can  either  obviate  the 
one  condition  or  secure  the  other  in  the  future  and 
eternal  state.  These  two  clashing  propositions,  the 
one  completely  neutralizing  the  other,  embody  the 
sum  and  substance,  the  theory  and  practice,  of  the 
religion  of  the  greater  part  of  the  Christian  world. 

And  what  is  the  result  ? The  result,  as  far  as  it 
is  apparent,  is  this.  The  one  proposition  impresses 
and  takes  strongest  hold  on  some  minds,  and  the 
20 


230 


THE  OBJECT  OF  HUMAN  LIFE. 


other  proposition  impresses  and  takes  strongest  hold 
on  other  minds.  For  both  cannot  be  entertained 
and  adopted  as  principles  of  action  by  the  same 
person.  The  lives  of  some,  therefore,  — those  im- 
pressed most  deeply  with  the  proposition  that  the 
grand  object  of  all  human  exertion  is  to  avoid  mis- 
ery and  secure  heaven,  — are  characterized  by  more 
or  less  effort  to  correct  and  improve  themselves,  in 
view  of  the  great  end  to  be  attained  finally.  While 
as  to  those  most  impressed  with  the  other  proposition, 
— that  by  reason  of  natural  sinfulness  they  are  entire- 
ly helpless,  either  as  to  avoiding  misery  or  securing 
happiness  hereafter,  — we  may  find  their  lives  less 
marked  by  any  moral  exertion,  development,  or  prog- 
ress. Having  no  faith  in  their  own  nature,  they  live 
in  conformity,  to  some  extent,  with  their  want  of  faith. 
But  neither  of  these  appear  to  conceive  of  develop- 
ment, acquirement,  progress,  and  enjoyment  as  form- 
ing and  comprising  the  true  and  complete  objects  of 
human  life,  human  life  including  death  as  part  of  its 
experience,  death  not  being  the  end,  but  only  an  im- 
portant but  natural  vicissitude  in  the  life  of  the  soul, 
which  life  begins  not  at  dissolution,  but  at  birth,  or 
when  the  soul  began  to  be. 

All  experience  establishes  beyond  reasonable  ques- 
tion, that  the  conditions  of  our  present  existence  and 
enjoyment  are  invariably  and  universally  the  same,  — 
effort,  progress,  virtue.  Find  one  whose  trials  have 
been  neither  few  nor  small,  one  who  long  has  been  a 
son  of  sorrow  and  has  borne  a heavy  burden,  whose 
path  in  life  has  been  both  rough  and  thorny,  — find 
such  a son  of  earth,  and  comfort  him  if  possible  with 
the  description  of  a peace  and  joy  and  glory  in  re- 


THE  OBJECT  OF  HUMAN  LIFE. 


231 


serve  for  him  hereafter,  — assure  him  of  happiness 
and  heaven  in  the  remote  and  unseen  future,  — and 
when  you  have  done  this,  how  much  will  you  have 
done  to  explain  the  mystery  of  his  present  trials  ? 
What  ray  of  light  will  you  have  shed  upon  the  dim- 
ness of  the  dusty  road  which  he  has  travelled  ? How 
much  will  you  have  done  to  explain  the  fact  of  his 
present  suffering,  sad,  and  weary  existence  ? Either 
to  vent  his  own  complainings,  or  to  test  the  depth  of 
your  comforting  philosophy,  he  may  turn  and  exclaim, 
in  reply  to  your  well-intended  consolations  : “ Peace 
and  joy  hereafter,  do  you  tell  me?  happiness  and 
heaven  my  reward  beyond  the  grave  ? What  can  you 
mean  by  this  ? There  is  my  nearest  neighbor,  whose 
sky  through  life  has  scarcely  ever  known  a cloud  ; sor- 
row has  scarcely  visited  his  door,  and  scarcely  a bur- 
den has  he  been  called  to  bear  through  all  the  years 
that  he  has  walked  on  earth.  How  then  ? are  there  not 
also  peace  and  joy  and  glory  in  reserve  for  him  here- 
after ? Is  not  his  assurance  of  future  heaven  and  hap- 
piness equal  quite  to  that  which  you  have  given  me  ? ” 
How  then,  tell  me,  would  you  answer  him  ? Where- 
in would  be  the  special  value  of  your  consolation  ? 
How  could  you  make  a future  heaven  appear  in  any 
way  a reward  or  compensation  for  the  trials  of  this 
present  earth  ? How  much  would  your  promises  of 
possible  and  invisible  joys  reconcile  him  to  his  actual 
experience  of  real  sorrows  ? Now,  I know  that  men 
do  find  and  take  comfort  in  these  hopes  of  rewards 
and  heaven  and  happiness  hereafter,  and  the  fact 
bears  witness  to  the  disposition  we  ever  have  to  em- 
brace and  dwell  upon  even  the  prospect  of  a good, 
and  to  overlook  and  leave  out  of  Sight  even  a present 


232 


THE  OBJECT  OF  HUMAN  LIFE. 


real  evil.  It  bears  witness  to  the  affinity  of  the  soul 
for  what  is  bright  and  promising,  rather  than  for 
what  is  dark  and  threatening.  But  it  is  strange  still, 
that  mankind  have  so  long  been  satisfied  with  this,  — 
content  to  bind  up  their  wounds,  and  in  the  hour  of 
weakness  and  helplessness  to  soothe  themselves  with 
a sort  of  selfish  dream  of  glorious  rewards  or  gracious 
gifts  bestowed,  — of  unspeakable  and  heavenly  joys 
in  another  and  unseen  world  beyond  the  grave.  They 
seem  to  be  content  with  the  philosophy,  that 

“ Hope  springs  eternal  in  the  human  breast ; 

Man  never  is,  but  always  to  be,  blest.” 

This  may  be  poetry,  but  it  is  not  truth.  The  senti- 
ment is  as  unworthy  as  it  is  untrue.  Man  is — man 
oftentimes  is  greatly  blest,  and  knows  it  too ; and 
more,  O how  much  more  blest  might  he  still  be 
than  he  is ! 

I would  detract  nothing  from  the  most  ardent  fancy 
of  felicities  in  a future  world.  I would  cherish  the 
clearest  convictions  of  a future  heaven,  which  a firm 
and  ever-growing  faith  can  give ; but  I would  not 
have  the  strongest  convictions  concerning  the  future 
silence  my  earnest  inquiries  as  to  my  own  present 
welfare.  We  wilfully  close  our  eyes,  or  we  must 
see  that  no  theory  of  an  unchangeable  hell  or  heaven 
in  the  future  explains,  resolves,  and  reconciles  the 
varied  and  nameless  differences,  troubles,  and  evils 
of  this  present  life.  May  not  the  sum  of  human  joys 
on  earth  be  greater?  May  not  the  magnitude  of 
present  evils  be  diminished,  and  the  number  of  pres- 
ent evils  be  reduced  ? May  not  the  standard  of 
human  comfort,  and  of  human  aspirations  here,  be 
elevated  ? May  not  the  vast  aggregate  of  human 


THE  OBJECT  OF  HUMAN  LIFE.  233 

enjoyment  in  this  present  life  be  greatly,  indefi- 
nitely increased  ? These  are  no  fanciful  inquiries. 
These  are  questions  of  deep,  direct  personal  con- 
cern to  every  human  being.  And  no  creed,  theory, 
or  doctrine  concerning  a future  world  should  ever 
be  permitted  to  overshadow  or  drive  these  ques- 
tions from  our  earnest  thoughts.  For  surely,  by 
elevating  the  condition  of  this  life,  we  cannot  be 
degrading  the  condition  of  that  which  is  to  come. 
Surely,  by  multiplying  the  true  joys  of  earth,,  we 
cannot  be  detracting  from  the  true  joys  of  heaven. 
And  when,  by  submitting  to  the  closest  scrutiny  all 
the  faculties  and  all  the  organs  of  our  nature,  we  find 
each  and  every  one,  in  common  with  every  object  in 
creation  round  us,  adapted  to  beneficent  uses,  de- 
signed by  nature  in  every  case  for  good,  we  are  not 
without  reason  to  believe  that  the  mystery  of  evil 
yet  may  be  explained,  and  the  tears  be  wiped  from 
the  cheek  of  earth’s  sorrowing  children,  and  the  pres- 
ent woes  of  our  world  be  found  only  in  the  records 
of  human  history. 


20  * 


DISCOURSE  XVI. 


THE  POWER  OF  MIND.  — SOME  GREAT  THOUGHT. 

AS  DYING,  AND,  BEHOLD,  WE  LIVE  ; AS  CHASTENED,  AND  NOT 
KILLED  ; AS  SORROWFUL,  YET  ALWAY  REJOICING  ; AS 
POOR,  YET  MAKING  MANY  RICH;  AS  HAYING  NOTHING, 
AND  YET  POSSESSING  ALL  THINGS.  — 2 Cor.  vi.  9,  10. 

“ Give  me  some  great  thought,”  were  the  last 
words  of  a great  author  to  his  weeping  friends 
around  his  bed.  And  this  is  what  every  mind  is  long- 
ing for,  not  only  in  a dying  hour,  but  in  every  hour 
of  weariness,  or  doubt,  or  trial,  or  mental  darkness. 
As  something  to  lean  on,  something  to  repose  on 
for  relief,  the  mind  seeks  for  some  great  thought ; — 
something  which  may  task  the  highest  powers,  draw 
them  out,  and  raise  them  up  above  the  vexations  of  the 
hour  ; — something  which  seems  to  be  commensurate 
with  the  mind  itself,  corresponding  with  the  soul’s 
dignity.  When  the  common  cares  of  life  annoy  us, 
and  seem  to  draw  us  down  and  tie  us  fast  as  cap- 
tives to  their  littleness,  do  we  not  feel  an  indescrib- 
able sense  of  shame,  a sort  of  degradation,  as  if  in  a 
place  which  is  unworthy  of  us  ? We  feel  as  if  strug- 
gling to  throw  off  some  vast  weight,  which,  in  spite 
of  ourselves,  oppresses  us.  We  feel  something  within, 


THE  POWER  OF  MIND. 


235 


which  tells  us  we  are  made  for  something  higher, 
nobler,  better,  than  this  which  we  endure,  — which  we 
resist,  but  are  unable  wholly  to  repel.  There  must 
be,  I think,  times  of  such  consciousness,  such  expe- 
rience, to  all  of  us.  The  mind  feels  itself  dishonored 
by  submission  to  these  perplexities  and  trials,  and 
yet  it  sees  that  submission  is  inevitable.  Still  it  does 
not  see  that  these  painful  and  prostrating  effects  are 
wholly  inevitable.  It  has  an  impression  that  it  may 
live  in  earth’s  cares,  and  yet  live  above  them  ; that  it 
may  move  among  them,  and  yet  not  be  of  them ; that 
there  is  an  inner  life,  which,  if  it  may  not  destroy  the 
outer  life,  may  triumph  over  it.  The  majesty  of  the 
mind  may  assert  itself,  and  declare  its  supremacy 
over  the  body  and  all  material  things,  over  disap- 
pointment and  all  contingencies.  This  is  the  state 
of  mind  of  which  St.  Paul  speaks,  — as  dying,  yet 
living;  as  chastened,  not  killed;  as  sorrowful,  yet 
always  rejoicing;  as  poor,  yet  making  many  rich;  as 
having  nothing,  yet  possessing  all  things. 

But  what  was  there  in  the  circumstances  of  Paul 
explanatory  of  these  paradoxes  ? Who  was  St.  Paul  ? 
He  was  one  who  had  been  among  the  fiercest  of  the 
Pharisaic  Jews.  His  Jewish  piety  had  led  him  to 
the  most  implacable  intolerance.  And  though  Jesus 
was  himself  a Jew,  and  his  followers  principally 
Jews,  yet  so  entirely  obnoxious  did  he  regard  Jesus 
as  a teacher,  so  utterly  at  variance  with  the  Hebrew 
expectation  of  a Messiah  or  Deliverer  from  national 
bondage  to  Rome,  that  he  persecuted  those  followers 
with  unmitigated  severity.  He  even  hired  himself 
to  the  high-priests,  that  he  might  obtain  the  privilege 
of  seizing  on  all,  regardless  of  age  or  sex,  on  the  way 


236 


THE  POWER  OF  MIND. 


to  the  city  of  Damascus,  and  bring  them  down  bound 
to  Jerusalem,  where  pretext  might  be  found  for  their 
punishment.  But  on  his  way  to  Damascus,  a mid- 
day vision  changed  entirely  the  purposes  of  the  man, 
and  the  faith  which  once  he  would  have  destroyed 
he  now  preached.  Though  the  views,  principles,  and 
object  of  the  man  were  now  changed,  his  tempera- 
ment, his  nature,  was  unchanged.  He  was  the  same 
ardent,  fearless,  zealous  man.  He  regarded  himself 
as  the  chosen  Apostle  to  the  Gentiles,  — that  is,  of 
the  heathen  nations,  Greeks,  Romans,  and  all  beneath 
the  Roman  sway, — rather  than  as  the  Apostle  to 
the  Jews.  He  brought  with  him  into  his  new  work 
all  his  native  energy  and  per-severing  industry.  This 
appears  in  the  fact,  that  he  is  the  writer  of  full  half 
of  the  New  Testament,  or  more  than  twice  as  much 
of  it  as  any  other  of  the  writers ; — while  no  doubt  a 
much  larger  number  of  his  letters  were  never  circu- 
lated beyond  the  churches  to  which  they  were  ad- 
dressed, than  the  whole  of  those  which  have  been 
transmitted  to  this  day. 

The  threatenings  and  slaughter  which  it  is  said 
he  breathed  out  against  the  disciples  were  now  ex- 
changed for  a determined  zeal,  which  led  him  to 
hazard  threatenings  and  slaughter  in  defence  of  what 
he  deemed  the  truth.  His  ardor  supported  him 
through  every  vicissitude,  and,  as  he  himself  de- 
scribes, he  learned  both  how  to  be  abased  and  how 
to  abound,  how  to  enjoy  and  how  to  suffer  need. 
He  was  in  perils  by  sea,  in  perils  by  land,  in  perils 
among  false  brethren ; yet  through  all  he  was  borne 
triumphantly,  by  a tranquil,  trustful,  earnest,  and 
ever-active  spirit.  A similar  spirit  was  strikingly 


SOME  GREAT  THOUGHT. 


237 


manifest  in  most  of  his  fellow-disciples  of  the  new 
religion.  The  exigencies  of  the  time  demanded  such 
a spirit,  and  the  demand  was  answered.  The  hos- 
tility of  the  Hebrew  was  deep  and  ardent,  while  the 
rage  of  the  Roman  and  Greek  was  easily  aroused. 
To  profess  interest  in  the  new  faith,  was  to  subject 
one’s  self  to  privations  and  afflictions  of  every  form, 
and  even  to  endanger  life.  Yet  feeling  assured  there 
was  something  superior  to  popular  approbation, 
something  better  than  bodily  comfort  or  even  bodily 
life,  — a knowledge  of  duty  discharged,  a sense  of 
rectitude  adhered  to,  a love  of  truth,  and  a life  of 
peace  within,  — they  went  on,  waited  on,  worked 
on,  with  cheerful,  trustful  hearts,  which  raised  them 
above  all  depression  from  the  appalling  perils  to 
which  they  were  exposed.  This  was  the  condition 
which  St.  Paul  described  as  dying,  yet  living ; sor- 
rowful, yet  always  rejoicing;  poor,  yet  making  many 
rich;  having  nothing,  yet  possessing  all  things. 

This  state  of  mind  was  not  peculiar  to  St.  Paul, 
nor  even  to  the  early  Christians.  There  always  have 
been  those  who  by  exalted  views  of  duty  have  cre- 
ated round  themselves  an  atmosphere  so  inspiring 
and  life-giving,  as  to  keep  them  raised  above  the  de- 
pressions so  frequently  attending  the  common  dis- 
appointments and  trials  of  life.  Sometimes,  indeed, 
the  true  inspiring  principle  has  been  based  on  unreal 
dangers.  Men  have  shown  the  highest  courage,  and 
performed  admirable  deeds,  in  order  to  avert  some 
imaginary  evil,  or  to  achieve  some  uncertain  good. 
Very  much  of  the  privation  and  suffering  heroically 
endured  by  martyrs  to  a creed  or  church,  has  been 
heroically  endured  not  so  much  from  unwavering 


238 


THE  POWER  OF  MIND. 


attachment  to  truth,  not  so  much  because  they  felt 
that  they  must  adhere  to  principle  and  obey  the 
voice  of  right  which  spoke  within,  as  because  of  the 
ultimate  evil  it  might  avert  from  themselves,  or  the 
approbation  it  might  win  from  God.  It  was  not 
duty,  it  was  not  principle,  but  it  was  an  honest  and 
sincere,  though  misguided,  selfishness.  Many  of  those 
who  have  devoted  and  are  devoting  themselves  now 
with  earnestness  to  the  work  of  missions,  — who  leave 
home  and  friends,  — who,  like  St.  Xavier  in  India,  or 
Father  Marquette  in  our  country,  bravely  encounter 
every  form  of  endurance,  — with  lofty  spirits  are  car- 
ried on  in  their  zealous  work,  never  wearying  in  ef- 
fort, never  turning  back  discouraged  by  small  results, 
never  sinking  under  disappointment,  resisting  and 
repeatedly  overcoming  hunger,  thirst,  sickness,  by 
the  force  of  a determined  will,  till  the  exhausted 
corporeal  nature  can  finally  resist  no  longer,  and  they 
die, — and  all,  not  because  they  simply,  clearly  felt  it 
to  be  right,  and  that  they  must  do  right,  but  because 
of  their  compassion  for  souls;  — not  from  a desire  to 
enlighten  the  minds,  improve  the  actual  condition,  of 
savages  and  heathens,  — to  give  more  elevated  views 
of  their  own  nature,  and  advance  them  as  intellect- 
ual beings,  — but  simply  to  save  their  souls  from  the 
eternal  wrath  of  God.  They  see,  as  they  conceive, 
a cursed,  fallen,  and  perishing  world.  They  do  not 
stop  to  answer  the  Scriptural  inquiry,  “ Can  a mor- 
tal man  be  more  just  than  God  ? ” but  they  feel  that 
on  their  feeble  efforts, — such  is  their  view  of  God’s 
justice, — on  their  faint  and  limited  exertions,  God 
has  made  to  depend  the  salvation  of  many  of  these 
souls  from  an  eternal  misery  to  which  they  were 


SOME  GREAT  THOUGHT. 


239 


doomed  from  the  beginning  of  the  earth,  — for  ages 
before  they  had  existence.  On  the  mere  choice  of 
their  will,  whether  they  go  or  stay,  these  Christian 
men  can  persuade  themselves  to  believe  the  alterna- 
tive of  eternal  happiness  or  eternal  misery  to  pa- 
gans is  suspended.  They  are  more  just,  they  are 
more  merciful,  than  the  Infinitely  Good,  the  Author 
of  nature  ; and  away  they  hasten,  and  fearlessly  do 
they  contend  and  perseveringly  labor  to  save  some 
perishing  souls  from  the  endless  fury  of  an  unrelent- 
ing Deity.  In  this  life,  this  labor,  this  sacrifice,  suf- 
fering, and  premature  death,  these  enthusiasts  rejoice. 
By  the  all-conquering  power  of  will,  they  rise  above 
the  fear  of  ordinary  trials.  They  feel  that,  though 
poor,  they  are  making  others  rich;  for  they  are  secur- 
ing to  accursed  and  ignorant  pagan  souls  salvation 
from  the  ceaseless  anger  of  the  Christian’s  God. 
They  feel  that,  although  having  nothing,  they  yet 
possess  all  things,  as  being  themselves  secure  of  eter- 
nal happiness  ; and  in  their  zeal  they  can  despise  the 
wealth,  power,  and  distinctions  of  this  life,  for  they 
possess  all  things  in  possessing  a triumphant  faith  in 
themselves  as  chosen,  elect  of  God.  We  thus  see 
how  men  can,  through  the  most  unreasonable  and 
offensive  proposition  when  embraced  as  a conviction, 
draw  out  from  within  a spiritual  force,  which,  like 
strong  wings,  bears  them  up  above  the  power  of  dis- 
appointments, depressions,  and  pains;  and  though 
sorrowful  for  others  perishing,  yet  they  are  always 
rejoicing  in  themselves  ; though  dying,  they  yet  live, 
for  they  fear  not,  they  defy,  death.  If  such  narrow 
and  shocking  views  of  the  character  of  God,  and  des- 
tiny of  ignorant  and  helpless  souls,  can  be  made  the 


240 


THE  POWER  OF  MIND. 


basis  of  a sustaining  power  so  great,  so  inestimable 
to  the  human  mind,  what  might  we  reasonably  sup- 
pose to  be  the  sustaining,  inspiring,  life-giving  in- 
fluence of  a profound,  firm  trust  in  the  infinite  good- 
ness and  perfect  justice  of  God,  the  author  and  ruler 
of  all,  and  an  equally  firm  trust  in  the  certain  value, 
efficiency,  and  power  of  every  effort  on  the  part  of 
man  to  be  right  and  to  do  good,  — to  preserve  himself 
from  wrong  and  to  promote  the  purity  and  progress 
of  others  ? This  trust  was  the  source  of  St.  Paul’s 
superiority  to  the  vexations  and  perplexities  of  life. 
It  was  not  because  he  felt  that  he  was  more  com- 
passionate than  the  Almighty ; not  that  he  believed 
he  would  himself  do  more  for  souls  of  Gentiles  than 
the  Creator  of  souls  would  do  ; not  that  he  be- 
lieved the  eternal  destiny  of  Greeks  and  Romans  to 
depend  upon  the  courage  with  which  he  or  any 
other  should  go  forth  and  offer  to  them  a plan,  a 
scheme  of  escape  from  the  universal  and  eternal 
curse  of  that  Being  whom  Jesus  had  taught  his  fol- 
lowers to  call  “ Our  Father.”  No,  not  at  all.  But 
because  he  became  alive  to  the  true  dignity  of  man, 
the  inherent  power  of  the  human  soul,  the  superiority 
of  mind  as  the  representative  of  God  and  sovereign 
of  earth,  and  felt  it  dishonorable  in  man  to  bow  and 
sink  in  despondency  before  the  evils  and  sorrows  inci- 
dental to  this  visible  stage  of  his  existence.  He  was 
conscious  of  a power  within,  by  which  he  might  en- 
joy a high  and  serene  condition,  neither 

“ Thrown  into  tumult,  raptured,  nor  alarmed, 

By  aught  this  scene  can  threaten  or  indulge.’’ 

Not  that  he  was  to  become  stoically  indifferent  to 
the  pains,  pleasures,  joys,  sorrows,  or  sufferings  of 


SOME  GREAT  THOUGHT. 


241 


others.  This  was  not  the  case  with  St.  Paul.  The 
many  epistles  of  the  New  Testament  of  which  he 
was  the  author,  bear  abundant  witness  to  his  indus- 
try and  energy.  His  superiority  to  common  afflic- 
tions was  no  fatalism,  deadening  his  zeal,  and  in  its 
tendency  destructive  of  real  progress.  He  was  al- 
ways rejoicing,  yet  he  was  sorrowful.  Like  him,  we 
are  to  be  sorrowful  over  the  ignorance  and  selfish- 
ness which  dry  up  the  fountains  of  charity  and  dis- 
turb the  peace  of  the  world,  the  brotherly  fellowship 
of  man  with  man.  Like  him,  it  is  for  us  (each  in 
his  own  sphere  and  in  his  own  way)  to  exert  our- 
selves for  the  amelioration  of  society.  And,  like  him, 
we  may  always  rejoice  in  the  unwavering  faith,  that, 
limited  as  may  be  our  means*  imperfect  as  may  be 
our  efforts,  imperceptible  as  may  be  results,  still  we 
may  do  our  duty,  and  the  almighty,  eternal,  and 
beneficent  Power  who  directs  and  overrules  all  will 
permit  nothing  truly  good,  nothing  well  intended,  to 
be  wholly  vain,  to  be  entirely  lost.  Without  this 
faith,  it  is  not  wonderful  that  many  grow  indifferent 
to  their  own  and  to  the  world’s  condition,  it  is  not 
wonderful  that  zealous  hearts  grow  languid,  and 
eyes,  which  for  a time  looked  hopefully,  come  to 
look  with  coldness  and  despondency  upon  the  evils 
and  trials  of  this  life.  In  some  minds,  rejoicing,  as 
used  by  St.  Paul,  may  mean  more  than  he  meant. 
It  was  not  designed  to  signify  a self-complacent 
spirit  of  exultation,  resulting  from  any  feeling  of 
personal  safety  or  personal  superiority.  It  was  no 
outburst  or  expression  of  rapture  or  ecstasy  in  view 
of  an  eternal  heaven.  By  rejoicing,  St.  Paul  meant 
an  enduring  tranquillity  of  mind,  an  inward,  spiritual 
21 


242 


THE  POWER  OF  MIND. 


repose,  a deep,  trusting  peacefulness,  which,  though 
more  or  less  disturbed  it  might  be,  could  never  be 
destroyed.  But,  like  the  spreading  circles  caused 
by  the  momentary  agitation  of  still  water,  the  tran- 
sitory depressions  caused  by  personal  endurance 
would  soon  cease  and  fade  away  from  sight,  and  all 
be  still  and  deep  and  bright  again,  — the  serene 
soul,  like  the  still  water,  reflecting  the  eternal  bright- 
ness of  the  stars,  or  the  deep  blue  sky  in  sunlight, 
glorious  as  a smile  from  the  face  of  God.  Such  real, 
inward  tranquillity  is  true  rejoicing.  He  who  is  in 
possession  of  this  mind  may  in  a literal  sense  be 
poor,  yet  in  a true  sense  making  many  rich.  What 
a sad,  sad  thing  it  would  be,  if  current  coin,  or  stocks, 
or  deeds  of  real  estate,  were  the  only  wealth,  the 
only  things  in  which  a human  being  could  be  rich ! 
How  few  then  who  could  help  their  fellow-man! 
how  few  then  who  could  scatter  blessings  where 
they  go ! But  no  one  need  live  in  himself,  no  one 
need  live  for  himself.  Advice,  counsel,  comfort, 
encouragement,  are  often  the  most  precious  gifts 
which  a human  being  can  bestow.  Every  one  who 
has  an  eye  to  look  a kind  look,  every  one  who  has 
a hand  to  give  a friendly  grasp,  every  one  who  has  a 
countenance  to  wear  a smile,  every  one  who  has  a 
voice  to  speak  comfort  or  to  speak  sympathy,  to  in- 
form, to  warn,  to  instruct,  to  encourage,  — every 
such  one,  though  poor  in  houses,  lands,  or  coin, 
has  a fund  of  wealth  the  true  worth  of  which  he 
cannot  estimate.  It  is  not  only  inexhaustible,  but 
it  grows  by  use,  and  the  more  you  give  away,  the 
more  you  have  remaining ; every  such  one  may 
make  many  rich.  Nothing  is  further  from  my  pur- 


SOME  GREAT  THOUGHT. 


243 


pose  than  to  depreciate  the  actual  need  and  real 
power  of  substantial,  material  wealth,  as  the  means 
of  outward  comfort,  the  support  of  physical  life. 
Very  far  from  this.  It  is  one  of  the  trials  of  those 
who  can  manage  to  subsist,  and  who  are  yet  poor 
in  the  world’s  goods,  that  a word  or  look,  advice  or 
encouragement,  is  frequently  all  that  they  have  to 
give,  while  they  feel  that  it  does  not  meet  all  the 
want,  — that  more  than  this  is  needed.  Sentiment 
has  its  place,  but  sentiment  cannot  always  supply  the 
place  of  substance.  There  are  times  when  neither 
sympathy  nor  advice  is  needed,  but  when  one  feels 
compelled  to  say : “ I see  that  what  you  want  is  not 
counsel,  not  comfort,  but  clothing,  or  food,  or  a 
home,  or  the  means  of  providing  yourself  with  them 
by  your  own  labor,  and  none  of  these  have  I to  give 
you.  You  must  trust  in  God,  and  trust  in  your  own 
exertions  to  succeed,  to  live ; and  as  you  best  can, 
you  must  wait  and  seek  for  opportunities.”  Still, 
what  sorrow  and  poverty  and  unrewarded  toil  the 
inquiring  spirit  of  our  times  discloses  to  us,  which 
might  be  greatly  mitigated  by  inspiring  in  the  minds 
of  sufferers  a true  sense  of  human  dignity,  by  call- 
ing out  the  real  power  of  human  will,  by  kindling 
in  the  soul  “ some  great  thought.”  How  many  who 
have  labored  and  hoped,  and  been  unceasing  in 
their  industry,  and  yet,  through  defective  mental 
training,  through  injudicious  management,  or  un- 
foreseen contingencies,  have  been  unfortunate,  and 
become  sad  and  weary  of  the  world  and  of  life,  who 
sink  into  a listless  feeling  that  they  do  not  care  and 
are  not  cared  for,  — who  neither  hope  much  nor  fear 
much,  — who  look  for  little  better  in  this  life  or  in  any 


244 


THE  POWER  OF  MIND. 


life,  — who  scarcely  think  clearly  enough  to  think 
whether  there  are  good  men,  or  whether  there  is  a 
good  God  or  any  God,  — but  who  just  do  what  they 
can,  and  take  what  they  can  get,  and  live  on  till  they 
die ! How  many  such  might  be  warmed  up  into  en- 
joyment, something  more  like  the  existence  of  a hu- 
man being,  less  like  the  existence  of  an  unreasoning 
animal,  by  remembering  some  great  thought,  by 
being  made  sensible  of  the  majesty  of  mind,  by  feel- 
ing that  the  soul,  the  spirit-power,  the  vital,  thinking 
man,  is  not  of  necessity  dependent  on  externals,  — 
that  the  life  of  a man  does  not  consist  in  the  abun- 
dance of  things  which  he  possesseth ! How  many 
widowed  mothers  and  orphan  daughters,  and,  besides 
widows  and  orphans,  those  born  in  lowly  life,  to  toil 
through  all  their  days, — how  many  such  in  our  large 
cities,  who  with  eyes  dimmed  by  tears  in  day-time, 
and  dimmed  by  feeble  lamplight  in  night-time,  sew 
and  sob  and  work  for  a mere  pittance,  which  employ- 
ers give  them  grudgingly,  — how  many  poor  weepers 
and  workers  are  there  like  these,  who  literally  make 
others  rich,  in  whose  breasts  some  great  thought 
might  be  kindled  which  would  burn  there  perpetu- 
ally, illuminating  all  their  pathway  here,  down  to 
the  grave,  and  even  there  throwing  its  rays  far  over 
into  the  spirit- world ! 

Even  the  unfortunate,  the  poor,  who  are  not  closed 
up  in  cities,  confined  in  dark  and  narrow  rooms,  — 
who  walk  abroad  where  open  skies  are  over  them, 
and  fields  and  hills  and  forests  round  them,  — even 
these,  if  intelligent,  observing,  thoughtful,  might  yet 
be  possessing  all  things,  though  having  nothing. 
For  no  earthly  proprietor,  selfish  as  he  might  be  or 


SOME  GREAT  THOUGHT. 


245 


might  wish  to  be,  can  shut  up  in  his  enclosures  the 
sunbeams  and  the  stars,  the  hills  and  streams  and 
rocks  and  trees,  and  the  humblest  observer,  though 
having  them  not,  can  yet  appropriate  and  enjoy 
them  all.  Yet  few,  very  few,  perhaps,  even  of  those 
who  live  surrounded  by  this  exhaustless  wealth  of 
nature,  truly  observe  or  truly  enjoy  it.  The  little 
world  of  vexations,  of  small  wants  and  wishes  of  the 
person,  selfish  and  absorbing  passions  of  the  moment, 
contract  their  vision,  blunt  their  perceptions ; and  the 
countless  glories  round  them,  soliciting  their  inspec- 
tion, their  admiration,  are  unheeded.  But  without 
even  the  opportunity  of  observing  and  enjoying  na- 
ture are  thousands,  who  live  and  die  in  hovels,  garrets, 
and  cellars,  in  all  our  populous  communities,  or  who 
spend  their  time  on  the  thronged  streets,  eagerly 
watching  for  something  to  occur  to  favor  them.  They 
need  to  be  inspired  with  some  great,  elevating,  sustain- 
ing thought,  with  some  high  resolve,  — the  power  of  a 
strong,  clear  purpose,  — a will  to  maintain  their  intel- 
lectual sovereignty  even  in  their  heaviest  misfortune, 
— never  to  surrender  to  despair ! But  alas ! how  diffi- 
cult is  it  to  reach  them ! They  are  kept  so  constantly 
looking  down  and  thinking  how  they  are  to  live  at 
all,  that  they  rarely  look  up  to  seize  a glimpse  even 
of  the  pure  skies  which  may  be  seen  from  the  pave- 
ment of  the  narrow  streets  on  which  they  walk. 
Ministers  or  city  missionaries  may  sometimes  search 
some  of  them  out,  and  give  them  Bibles,  and  tell 
them  to  read,*  and  whisper  a word  about  another 
and  a better  world  than  this,  — a heaven  in  which 
they  will  feel  themselves  rewarded  for  all  present 
trials.  But  when  do  they  find  time  to  read  the  Bible 
21  * 


246 


THE  POWER  OF  MIND. 


which  is  given  to  them  ? Should  they  open  it,  their 
eye  may  fall  perchance  upon  some  paradoxical  and 
obscure  passage,  over  which  for  ages  theologians 
have  wrangled ; and  after  looking  till  their  eyes 
grow  dim,  perhaps  they  feel  uncomforted  and  unim- 
proved, and  they  lay  it  away  as  something  which 
does  not  meet  their  wants.  Then  as  to  heaven, 
even  that  is  a mysterious  thing ; for  they  can  see  no 
heaven  which  they  are  to  enjoy  which  will  not  be 
equally  enjoyed  by  the  good,  but  fortunate,  prosper- 
ous ones,  who  have  never  in  this  life  experienced 
their  sufferings.  No,  if  possible  they  must  be  made 
to  feel  a divine  element  within  them  now,  — a will 
not  to  be  crushed  and  degraded  utterly,  and  a pow- 
er to  execute  that  will ; — a trust  in  goodness  and 
in  God  now,  — not  that  some  time  God  will  be,  but 
that  God  is  now,  — and  that  every  human  spirit  is  a 
reflection  of  God,  and  not  a mere  motive-power  to 
flesh  and  blood  and  bones. 

This  is  what  we  all  require.  Sorrow  we  must 
have,  for  we  are  social,  sympathetic  beings,  and  can- 
not, if  we  would,  be  indifferent  to  the  griefs  and 
pains,  the  disappointments  or  the  joys,  of  others. 
Yet  we  may  always  have  a background  of  rejoi- 
cing, an  abiding,  inward  sense  of  spiritual  dignity,  a 
firm  trust  that  what  is  seen,  what  is  visible,  is  not 
all  of  us  ; that  there  is  a power,  a will,  which  raises 
us  above  common  depressions,  — a power  which 
cannot  be  destroyed. 

Be  the  legal  proprietor  or  possessor  of  what  we 
may,  there  are  times  when  sickness,  suffering,  or 
some  gi;eat  bereavement  comes,  and  the  knowledge 
of  any  possession  extrinsic  to  the  mind,  the  soul, 
the  inner  man  itself,  is  valueless.  We  want  then 


SOME  GREAT  THOUGHT. 


247 


the  might  of  a great  purpose,  — a high  resolve 
not  to  be  borne  down,  not  to  sink  and  despond, 
and  shut  our  eyes  and  see  no  light.  We  want  a 
strong  will  then,  to  look  up  and  say,  “ The  heav- 
ens are  mine”;  to  look  abroad  and  say,  “The 
earth  is  mine  ” ; to  feel  that,  while  having  noth- 
ing, we  are  possessing  all  things;  that  all  things 
are  ours,  and  yet  we  are  above,  superior  to  all  things. 
We  want  a great  thought,  which  lifts  up  and  en- 
larges the  soul,  as  if  bringing  it  closer  to  its  foun- 
tain, to  God,  that  we  may  adopt  and  appreciate 
that  other  saying  of  St.  Paul  to  the  early  Christians  : 
“ Let  no  man  glory  in  men,  for  all  things  are  yours  ; 
whether  the  world,  or  life,- or  death,  or  things  pres- 
ent, or  things  to  come,  all  are  yours,  and  ye  are 
Christ’s,  and  Christ  is  God’s.”  None  of  us  are 
without  some  sense  of  this  majesty  of  mind.  We 
have  all  felt  that  “’T  is  the  mind  which  makes  the 
body  rich.”  In  times  when  we  have  yielded  to 
temptation,  or  sunk  under  affliction,  even  at  the 
very  moment  of  our  weakness,  have  we  not  felt  an 
inborn  dignity  of  soul  reproaching  us,  and  telling  of 
a latent  power  and  purpose  by  which  we  might 
throw  off  the  burden,  and  rise  up  in  majesty? 

Let  us  indulge  no  vague  dreams  of  reaching  every 
soul,  even  of  our  age,  and  kindling  up  the  divine 
consciousness  within  it,  but  resolve  to  draw  out 
more  of  the  soul’s  power,  and  live  in  a higher  realm 
ourselves,  raising  the  light  of  our  example  to  shine 
down  upon  the  way  of  others.  Living  in  tran- 
quil self-command,  “ neither  raptured  nor  alarmed,” 
yet  active,  energetic,  subduing  selfish  passions  by 
a lofty  purpose,  a pure,  powerful  will,  to  others  let 
us  be  as 


248  THE  POWER  OF  MIND. 

“ A beacon,  shining  o’er  a stormy  sea, 

A cooling  fountain  in  a weary  land, 

A green  spot  on  a waste  and  burning  sand, 

A rose  that  o’er  a ruin  sheds  its  bloom, 

A sunbeam  smiling  o’er  the  cold,  dark  tomb.” 


DISCOURSE  XVII. 


CONFLICTS  OF  FAITH,  — IN  THE  SOUL  AND  IN  THE 
CHUKCH. 

I HAVE  FOUGHT  A GOOD  FIGHT.  — 2 Tim.  IV.  7. 

In  this  one,  no  doubt  among  the  last,  of  his  let- 
ters, Paul’s  peculiar  style  and  illustrations  are  ap- 
parent. He  is  accustomed  to  represent  the  Christian 
life  — the  true  life  of  the  man  — as  a race,  a battle, 
in  some  sense  a contest ; and  now,  near  the  close  of 
his  own  career  of  singular  vicissitude,  he  declares,  — 
not  perhaps  in  a spirit  of  exultation,  but  in  a spirit 
of  satisfaction,  of  contentment,  — “I  have  fought  a 
good  fight.”  As  he  now  stood  near  the  summit  of 
life’s  mountain,  and  reviewed  the  devious  and  rugged 
path  by  which  he  had  ascended,  he  enjoyed  the  tran- 
quil satisfaction  of  feeling,  that,  taking  his  life  as  a 
whole,  he  had,  as  he  elsewhere  expresses  the  same 
idea,  come  off  conqueror. 

One  of  the  best  descriptions  of  human  life  is  that 
in  which  he  presents  it  as  a conflict.  It  matters  lit- 
tle what  names  some  may  like  or  dislike : facts  are 
not  altered  by  the  names  which  men  choose  to  give 


250 


CONFLICTS  OF  FAITH. 


or  to  withhold.  You  may  call  it  accident  or  design, 
chance  or  law,  — you  may  call  it  nature,  or  you  may 
call  it  the  appointment  of  God,  — it  is  none  the  less 
fact,  confirmed  by  all  human  history,  that  improve- 
ment is  the  result  of  effort ; that  most  of  what  man 
calls  good  in  life  is  the  attendant  of  exertion ; that 
success  is  to  follow  toil.  And  not  only  so,  but  im- 
provement, success,  good,  even  when  achieved,  are 
only  preserved  by  continued  exertion  and  unwearied 
vigilance.  Thus,  in  an  important  sense,  life,  every 
life,  is  a fight ; and  in  every  case  it  is,  or  it  is  not, 
a good  fight.  There  is,  in  many,  a propensity  to  in- 
dolence, which  shrinks  from  effort,  because  it  finds 
nothing  worth  contending  for.  Possessing  an  inher- 
itance, or  through  the  abundance  and  liberality  of 
friends,  or  by  some  concurrence  of  happy  accidents, 
they  contrive  to  live,  — they  live  on,  making  no  sign, 
and,  dying,  leave,  for  good,  no  mark  behind  them. 
But  it  is  not  only  a constitutional  or  acquired  pro- 
pensity to  indolence,  — it  is  sometimes  a theory 
of  life  deliberately  adopted,  which  deems  nothing 
worth  contending  for ; and  so  some,  adhering  to  a 
theory,  pass  through  the  whole  period  of  existence, 
doing  nothing  positively,  but  leaving  the  effects  of 
a sad  example.  First  religious  views  frequently 
give  a gloomy  coloring  to  the  whole  world.  Human 
history  then  appears  but  a tale  of  sorrow  or  of  crime. 
Human  destiny  appears  before  their  minds  in  no 
other  light  than  that  of  a terrific  tragedy,  and  they 
feel  themselves  to  be  the  sport  of  a resistless  fate. 
They  do  nothing,  or  little,  but  obey  the  impulses  of 
nature,  which  force  them  to  some  activity;  and  they 
float  along  like  drift  on  the  fluctuating  current  of 


CONFLICTS  OF  FAITH. 


251 


events,  till  by  some  eddy  in  the  stream  of  time  they 
are  abruptly  and  for  ever  whirled  from  sight ; and 
these,  like  the  others,  leave  no  footprints  to  mark 
the  path  which  they  have  trodden.  These  are  the 
victims  of  a blind,  unquestioning  faith.  But  there  is 
a soured  scepticism  which  tends  to  the  same  result. 
Perceiving  the  abject  superstition  which  controls  so 
many,  they  become  suspicious  of  all  belief  but  be- 
lief in  unbelief ; and  this  belief  they  accept  so  heart- 
ily, that  they  become  victims  of  their  own  morbid- 
ness, as  complete  as  those  of  unquestioning  belief. 
They  keep  themselves  in  as  much  uneasiness,  if  not 
wretchedness,  by  reflecting  on  the  ignorance  and  fol- 
lies of  mankind  around  them,  as  the  devotee  who 
makes  himself  miserable  in  contemplating  the  woful 
destiny  of  the  majority  of  human  kind,  and  the  un- 
certainty which,  at  times,  he  feels  to  hang  around 
his  own  final  fate.  Effort,  indeed,  strenuous  effort,  is 
not  always  crowned  with  what  is  called  success.  But 
whatever  the  measure  of  success  in  seeking  wealth, 
or  knowledge,  or  power,  it  is  the  attendant  of  exer- 
tion, in  the  general  order  of  events.  This  is  the 
rule,  the  law  of  things,  whatever  exception  there 
may  be.  A man  strives  through  years,  the  best 
years  of  his  life,  the  vigor  of  his  days,  for  wealth, 
and  he  obtains  wealth,  though  his  passion  is  apt  to 
increase  as  he  acquires,  and  when  some  infirmity  of 
body  or  of  mind  admonishes  him,  he  begins  to  seek 
enjoyment  of  what  he  has  procured.  But  then,  per- 
haps, it  is  too  late  ; the  door  of  enjoyment  has  been 
shut;  he  has  lived  the  creature  of  habit,  and  the  crea- 
ture of  habit  he  must  die.  He  has  fought,  but  not 
a good  fight;  he  has  been  conquered,  — shamefully 


252 


CONFLICTS  OF  FAITH. 


defeated.  It  is  so  oftentimes  in  the  strife  for  power. 
Not  content  with  power,  and  no  small  power  for 
good,  he  grasps  and  stretches  forth  for  more,  till  he 
loses  his  balance;  and  when  the  highest  point  he 
longed  for  is  just  within  his  reach,  he  falls,  worn, 
exhausted,  by  his  protracted  exertion.  He  has  con- 
tended, but  did  not  pause  in  time  to  conquer. 

It  is  so  with  knowledge,  — even  here,  where  too 
much  knowledge  can  never  be  obtained.  There  is 
a knowledge  which  is  profitable,  and  there  is  a search 
for  knowledge  which  is  only  weariness ; for  the  com- 
bined experience  of  the  world  attests  that  mere 
speculation,  which  leaves  out  of  sight  our  actual  life, 
is  not  the  knowledge  which  is  power  for  good. 
That  only  which  recognizes  persons,  facts,  and  things, 
— which  studies  these,  and  applies  the  fruits  of  that 
study  as  it  goes,  — a strife  for  knowledge  guided  by 
this  rule,  is  alone  successful. 

But  nothing  is  truer,  — concerning  nothing  can 
there  be  less  dispute  than  this,  — that  every  val- 
uable, every  durable  attainment,  material  or  spirit- 
ual, intellectual  or  moral,  is  a conquest,  — in  some 
sense  an  achievement,  the  result  of  a good  fight. 
We  long  for  peace,  but  we  must  “ conquer  a peace.” 
This  phrase,  as  far  as  I remember,  was  brought  into 
being  by  certain  features  of  the  war  from  which  our 
own  government  has  so  recently  emerged.  However 
peculiar  and  problematical  may  have  been  its  use,  in 
connection  with  the  events  in  which  it  originated,  it 
is  certainly  a very  significant  and  expressive  phrase. 

Once,  at  the  rebuilding  of  the  temple,  it  is  said, 
the  Jews  labored  with  the  sword  always  at  their 
side  ; or  rather  the  implement  of  labor  in  one  hand, 


CONFLICTS  OF  FAITH. 


253 


and  the  sword  in  the  other.  This  represents  the  at- 
titude morally  and  spiritually  of  every  man  aiming 
at  excellence  or  advancement.  We  must  conquer  a 
peace.  As  society,  as  the  world,  is  now,  — as  it  has 
been,  — it  is  true  in  every  sense,  negatively  as  well 
as  positively,  that  no  man  liveth  to  himself.  He  is 
born,  he  grows  up,  he  lives,  a social  being;  and  there 
are  social  influences  for  evil,  no  less  than  good,  which 
render  his  quiescence  impossible.  Every  man,  if  not 
sensible  of,  certainly  experiences,  social  tendencies 
which  repress  and  retard  his  moral  growth,  and 
which  must  be  met  and  conquered,  or  they  will  con- 
quer. In  every  man’s  field  of  life  there  are  tares 
scattered,  by  the  social  organization  of  which  he 
is  a part,  among  the  wheat  which  nature  has  sown 
with  an  abundant  hand.  And  there  is  this  differ- 
ence between  the  individual  and  society  in  such 
case.  In  society  they  may  be  allowed  to  grow  to- 
gether till  some  certain  harvest  period,  but  in  the 
individual  there  are  certain  tendencies  which  must 
be  checked  as  they  appear,  — the  one  must  be  eradi- 
cated, or  the  other  will  be  choked. 

There  is  a state  of  restlessness,  of  suspicion,  of 
distrust,  a stage  or  phase  through  which,  probably, 
every  active  and  inquiring  mind  must  pass,  or  in 
which  it  must  remain.  In  our  day,  more  especially, 
we  see  change  of  personal  position,  of  ecclesias- 
tical relations  in  the  religious  world.  Of  these  two, 
the  Roman  Catholic  and  the  Protestant  divisions 
of  Christendom,  neither  can  boast  of  much  re- 
pose. Many  Protestants  are  passing  over  into  the 
Church  of  Rome,  and  many  in  the  latter  are  tak- 
ing their  position  among  Protestants.  The  former 
22 


254 


CONFLICTS  OF  FAITH. 


are  seeking  rest,  the  latter  are  seeking  for  sympathy 
in  action.  The  mistake  — if  one  may  venture  to 
suggest  — the  mistake  on  both  sides  appears  to  be, 
that  they  regard  religion  as  a belief,  instead  of  a life. 
Hence  they  are  searching  for  the  right  something 
to  be  believed,  instead  of  ascertaining  the  right  thing 
to  be  done. 

Supposing  Christianity  to  be  a plan  or  system 
of  faith  to  be  believed,  the  Protestant  is  kept  in  a 
perpetual  unrest ; for  every  one  of  twenty  sects  or 
churches  prescribes  to  him  a different  system  or  faith 
for  his  belief.  Each  one  of  these  is  plausibly  de- 
fended by  its  advocates,  and  all  the  others  made  to 
appear  objectionable  and  deficient.  In  this  dilemma 
the  Protestant  becomes  vexed  and  wearied  in  spirit, 
and  he  breathes  a prayer  for  relief  from  this  warfare, 
— anything  for  repose.  The  Church  of  Rome  offers 
him  repose  from  thought,  and  all  curious  question- 
ings, assuming  at  once  and  entirely  the  burden  of 
what  is  called  his  salvation,  that  is,  his  destiny  here- 
after and  eternally ; and  he  embraces  the  offer,  and 
for  a time  at  least  he  finds  the  repose  for  which  he 
longed,  in  the  splendid  ritual  and  mysterious  doc- 
trine of  the  Roman  Catholic  Church.  He  retires 
from  the  contest  of  life,  satisfied  that  the  fight  of 
doctrines  and  sects  is  not  a good  fight ; he  hastily  con- 
cludes there  is  no  good  fight,  and  the  heaven  he  seeks 
is  peace,  — relief  from  mental  action.  On  the  other 
hand,  many  nurtured  in  the  Church  of  Rome  are 
finding  her  monotonous  rites  and  dead  uniformity  of 
verbal  faith  at  variance  more  or  less  with  the  count- 
less activities,  the  material  improvements,  and  the 
social  changes  of  the  enlightened  world.  Every  new 


CONFLICTS  OF  FAITH. 


255 


leaf  turned  in  the  great  volume  of  creation  — nature 
below  and  nature  above  us  — is  discovering  to  the 
active  mind  the  Infinite  Power  and  Wisdom  in  new 
relations.  The  old  words  are  insufficient ; the  old 
forms,  the  old  ceremonies,  can  no  longer  express  all 
they  see  and  feel  of  the  Divine,  of  God.  No  old 
organization,  they  feel,  can  longer  contain  God’s 
greatness,  nor  constitute  itself  the  only  medium  of 
divine  development;  they  seek  for  greater  scope  for 
these  longings,  — for  unbounded  freedom  to  their 
intellectual  activities;  and,  hoping  for  sympathy  in 
their  spiritual  recognitions,  they  fly  from  the  Romish 
Church  into  the  unfettered  air,  which  stirs  the  ever- 
moving  sea  of  Protestantism,  trusting,  unhappily, 
like  the  others,  to  find  some  system  of  belief  answer- 
ing more  directly  to  their  special  wants. 

These  secessions  from  Protestantism  on  the  one 
side,  and  from  Romanism  on  the  other,  direct  our 
attention  to  the  two  grand  classes  into  which  all  the 
intelligent  of  this  country  and  age  may  be  divided ; 
namely,  those  who,  as  St.  Paul  styles  it,  fight  the  good 
fight,  and  those  who  fight,  but  do  not  fight  the  good 
fight.  Than  mental  tranquillity,  peace  of  mind, 
there  is  nothing  more  desirable ; but  between  intel- 
lectual tranquillity  and  intellectual  death,  between 
peace  of  mind  and  mental  deadness,  there  is  an 
immeasurable  difference.  Pray  without  ceasing,  Re- 
joice evermore,  Be  diligent  in  business,  — these  are 
Christian  injunctions,  all  implying  incessant  activity. 
Mental  inaction  is  mental  death,  and  to  seek  rest 
from  thought  is  to  seek  to  be  a living  dead  man.  Such 
a rest  may  be  termed  faith,  but  it  is  a faith  which 
stands,  or  rather  waits,  ready  to  worship  every  Deity 


256 


CONFLICTS  OF  FAITH. 


which  may  exalt  itself.  Every  beast  and  creeping 
thing,  and  every  degrading  object,  which  possesses,  or 
seems  to  possess  power,  may  command  the  homage 
of  such  a faith. 

There  is  another  faith,  distinct  from  this,  a living 
and  active  faith,  which  never  wearies.  Regarding 
the  highest  knowledge  yet  attained  by  man  as  but 
the  alphabet  of  truth  yet  uncomprehended,  the  truly 
enlightened  and  hopeful  spirit  seeks  no  rest  from 
thought,  no  final  stage  or  stopping-place,  but  finds 
the  truest  tranquillity  in  believing  that  the  appar- 
ent imperfections  of  creation  round  it  are  not  real 
and  inherent,  but  the  evidences  of  our  feeble  facul- 
ties, our  obtuseness  of  perception,  our  narrowness  of 
vision.  This  mind  finds  rational  repose  in  a firm 
faith,  that  even  on  earth,  even  in  this  mortal  or  mate- 
rial life  of  man,  there  will  yet  be  developed  an  extent 
of  knowledge,  boundless  compared  with  that  which 
the  wisest  living  have  yet  acquired.  This  faith  is 
widely  different  from  that  contracted  faith  which 
builds  itself  upon  some  point,  and  then  regards  itself 
as  the  centre  of  all  truth,  and  bemoans  the  darkness 
and  wickedness  of  the  world,  which  prevents  all  the 
moral  elements  of  earth  from  combining  and  crys- 
tallizing round  this  narrow  point.  The  one  leads  to 
despondency  and  scepticism.  For,  waiting  long, 
and  calling  loudly,  and  praying  earnestly,  that  all 
men  may  come  and  see  its  glory,  and  recognize  its 
authority,  this  immutable  and  unprogressive  belief, 
finding  the  world’s  ears  closed,  and  the  world’s  eyes 
shut,  falls  into  a gloomy  despondency.  Never  doubt- 
ing of  its  own  divinity,  never  imagining  that  the 
fault  or  imperfection  may  lie  within  itself,  it  comes 


CONFLICTS  OF  FAITH. 


257 


to  do  nothing  but  lament  the  desperate  condition 
and  woful  destiny  of  a world  now  lying  in  wicked- 
ness, and  going  down  to  a more  miserable  and  en- 
during fate.  Or,  what  is  perhaps  equally  sad,  it 
begins  to  distrust  itself;  it  continues  to  doubt;  it  per- 
ceives itself  in  error,  and,  seeing  no  fair  and  reason- 
able path  of  safety  but  retracing  directly  its  own 
steps,  it  reviews  the  mistakes  and  follies  of  its  own 
career  at  every  stage,  and  ultimately  contracts  a pro- 
pensity to  suspicion,  which  believes  nothing  satis- 
factorily, examines  nothing  impartially,  concludes 
on  nothing  deliberately.  One  by  one  it  shakes  off 
every  tender  and  hallowed  association,  and  comes  at 
last  to  believe  that  all  belief  is  weakness,  that  all 
men  are  fools,  and  all  the  world’s  wisdom  is  folly, 
and  lives  without  hope  and  without  God ; or  rather 
makes  itself  a God,  becomes  its  own  deity,  its  own 
altar,  and  its  own  worshipper.  Both  these  condi- 
tions are  the  legitimate  result  of  a narrow,  unchang- 
ing, unadvancing  faith,  which  finds  in  a creed  a rest, 
a cessation  of  active  thought.  The  victims  of  this 
gloomy  superstition,  and  those  of  this  soured  scep- 
ticism, meet  each  other  on  the  common  ground  of 
unhappiness  in  themselves  and  despair  of  mankind. 
Theirs  has  not  been  a good  fight.  See  the  sad  cir- 
cumstances under  which  superstition  and  scepticism 
meet.  When  the  hour  of  bereavement  or  the  mes- 
sage of  death  arrives,  the  imbittered  sceptic,  who 
had  unhappily  been  led  to  view  the  best  of  his  fel- 
low-men with  contempt  for  their  ignorance,  shuts 
his  eyes  for  the  last  time,  without  one  gratifying 
hope  for  the  coming  time  of  earth  ; for  all  is  chance 
or  fate,  and  what  chance  has  not  done  in  time  past, 
22  * 


258 


CONFLICTS  OF  FAITH. 


there  is  no  ground  for  expecting  chance  to  do  in 
time  to  come.  When  the  same  hour  comes  to  the 
victim  of  superstition,  he  looks  down  shivering  into 
the  cold  grave,  bewailing  the  fearful  doom  of  a lost 
world ; and  even  the  visions  of  celestial  glory  in  re- 
serve for  him  are  shaded  by  the  smoke  of  torment 
and  groans  of  suffering  which  appear  to  him  to  come 
up  from  the  woful  abodes  of  his  own  lost  relatives 
and  friends,  among  the  eternally  damned.  These 
are  no  mere  fancy  pictures.  The  closing  scenes  in 
many  a life  too  painfully  realize  them  in  their  worst 
features. 

But  there  is  another  faith,  as  we  have  seen.  This 
faith  leads  neither  to  sad  superstition  nor  bitter  scep- 
ticism. In  local  indifference,  in  temporary  disap- 
pointment, it  finds  only  occasion  for  renewed  and 
more  persevering  exertion.  In  the  moral  contest 
with  constantly  opposing  influences,  it  does  not  lay 
down  its  arms,  deciding  that  there  is  nothing  worth 
fighting  for,  but  continues  to  toil  and  hope,  finding 
in  the  exercise  itself  an  unceasing  enjoyment,  and 
reaping,  as  the  proper  fruit,  a richer  harvest  of  fair 
and  well-founded  hopes.  This  striver  in  life’s  con- 
flict finds  some  meaning  in  that  poetic  idea  which 
describes 

“ The  web  of  life  as  mingled  yarn, 

Good  and  ill  together : our  virtues  would  be 
Proud  if  our  faults  whipped  them  not,  and  our 
Crimes  would  despair,  if  they  were  not 
Cherished  by  our  virtues.” 

He  who  expects  to  fight  a good  fight,  expects  to 
live  ever  with  his  armor  on.  Mere  bodily  repose,  or 
mere  mental  rest,  in  a defined  and  immutable  belief, 


CONFLICTS  OF  FAITH. 


259 


is  what  he  neither  finds  nor  searches  for.  He  finds 
the  very  aliment  of  life,  the  mind’s  true  tranquillity, 
in  constant  activity  for  good,  in  ceaseless  aspira- 
tion toward  enlarging  knowledge  and  loftier  moral 
heights.  In  time,  this  indeed  becomes  the  rule  and 
habit  of  his  existence.  His  opposition  to  what  is 
unworthy  and  inimical  to  justice  and  to  generosity 
becomes  natural  and  habitual.  The  atmosphere  in 
which  he  breathes  purifies  itself  from  the  element  of 
storms,  and  with  an  active  fortitude  he  moves  on, 
and  hopes  on,  in  ceaseless  conflict,  yet  increasing 
ease,  inspiring  a serener  air  each  day  ; and  as  he  pass- 
es out  through  the  tomb  into  that  other  now  unseen 
portion  of  the  life  eternal,  he  looks  back  as  he  closes 
the  door  of  the  grave  behind  him,  and  the  last  words 
left  floating  on  the  mortal  air  are  these  of  Paul : 
“ I have  fought  a good  fight,”  — “I  am  ready  to  de- 
part.” It  is  thus  we  should  all  “take  the  instant 
by  the  forward  top,”  for  it  is  true  that 

“ We  are  old,  and  on  our  quickest  steps 
The  inaudible  and  noiseless  foot  of  time 
Steals  before  we  can  complete  them.” 

Of  these  two,  the  one  who  fights  awhile,  but  sur- 
renders in  the  conflict,  concluding  that  there  is  noth- 
ing worth  contending  for,  and  the  other  who  fights 
on  to  the  very  end,  and  passes  from  the  scene  with 
the  reflection  that  he  has  fought  a good  fight,  the 
Roman  Catholic  Church  and  the  Unitarian  Catholic 
Church  will  long  continue  the  respective  symbols. 
The  one  proposes  relief  from  mental  effort,  and  a 
dreamy,  un progressive  rest  of  unquestioning  faith, 
deeming  the  earth  nothing  more  than  a place  of 
penitence,  and  all  the  world’s  events  as  trials  or 


260 


CONFLICTS  OF  FAITH. 


temptations,  to  be  left  out  of  sight  in  view  of  the 
repose  of  the  paradise  which  the  Church  promises. 
The  other  proposes  constant  inquiry  and  indefatiga- 
ble action.  The  weapons  of  moral  conflict  are  to 
be  kept  bright  by  continual  use.  It  recognizes  the 
universal  law  by  which  nature  imposes  the  necessity 
for  effort,  as  the  invariable  condition  of  knowledge 
and  peace  and  life  itself.  It  sees  that  God  has  or- 
dained that  man  shall  plant  for  the  fruit,  and  sow 
for  the  harvest,  and  dig  for  the  mineral,  and  dili- 
gently observe  to  read  the  language  of  the  varied 
world  around  and  the  starry  skies  above  him,  and 
that  man  is  thus  to  labor  as  he  goes,  and  find  rest 
in  his  labor,  making  earth  but  a vestibule  or  an  ante- 
room of  heaven. 

Such,  on  the  one  hand,  is  the  Roman  Church 
Catholic,  and  such,  on  the  other  hand,  is  the  Liberal 
United  Church  Catholic.  In  the  one  or  the  other 
will  each  man  find  his  place.  There  is  no  neutral 
ground,  nor  any  consistent  stopping-place  between. 
Those  tossed  by  sectarian  disputes,  confused  and 
troubled  and  seeking  an  outward  or  a nominal  rest, 
will  embrace  the  refuge  which  the  Romish  Church 
offers  them.  Those  who  regard  the  highest  knowl- 
edge yet  attained  as  only  rudimental  compared  with 
that  still  to  be  discovered,  and  who  find  in  the  pur- 
suit of  wisdom  their  real  enjoyment,  — who  find  true 
peace  in  constant  progress,  — will  take  their  place  in 
the  Unitarian  Catholic  Church,  and  will  there  fight, 
and  fight  on  to  the  end  of  life  the  good  fight, 
seeking  and  desiring  no  rest  but  the  rest  which 
arises  from  a knowledge  of  improvement,  a sense  of 
constant  progress. 


CONFLICTS  OF  FAITH. 


261 


Let  us  be  careful  never  to  lose  courage,  but  keep 
on  our  journey,  each  day  of  life  turning  over  some 
new  page  of  truth  for  our  study,  and  of  beauty  for 
our  admiration,  rejoicing  to  drink  at  new  fountains, 
from  time  to  time  discovered.  As  we  advance,  find- 
ing strength  in  our  exercise,  and  health  in  our  toil, 
and  tranquillity  in  duty,  and  this  life  now  itself  a 
joy,  whatever  joy  in  the  unseen  life  may  follow  this. 
Such  are  the  conflicts  of  faith  in  the  Church,  and 
such  are  the  conflicts  of  faith  in  the  soul’s  life. 

Through  storm  to  calm  ! and  though  his  thunder-car 
The  rumbling  tempest  drive  through  earth  and  sky. 

Good  cheer ! good  cheer ! that  elemental  war 
Tells  that  a blessed  healing  hour  is  nigh. 

Through  strife  to  peace ! and  though  with  bristling  front 
A thousand  frightful  deaths  encompass  thee, 

Good  cheer ! good  cheer ! brave  thou  the  battle’s  brunt 
For  the  peace  march  and  song  of  victory. 

Through  death  to  life ! and  through  this  vale  of  tears, 

And  through  this  thistle-field  of  life,  ascend 
To  the  great  home,  in  that  world  whose  years 
Of  bliss  unfading,  cloudless,  know  no  end. 


DISCOURSE  XVIII. 


FUTURE  LIFE.— IMMORTALITY  OF  THE  SOUL. 

IF  A MAN  DIE,  SHALL  HE  LIVE  AGAIN? — Job  xiv.  14. 

This  inquiry,  regarding  it  as  a direct  question 
separate  from  its  context,  and  from  any  probable 
opinions  of  the  Hebrew  author  in  whose  writing  it 
is  found,  connects  itself  with  all  which  is  important 
in  human  action.  It  involves  the  great  question  of 
the  design  of  man’s  existence.  What  is  the  grand 
object  of  human  exertion?  What  are  the  truest 
motives  and  incitements  to  human  effort?  For 
what  does  man  live?  These  are  the  momentous 
questions  which  are  suggested  to  all  reflecting 
minds  by  these  words  from  the  Hebrew  Scriptures. 
The  inquiry  associates  itself  with  the  profoundest 
investigations  which  have  ever  engaged  the  human 
understanding,  and  with  the  strangest  theories  which 
have  ever  been  the  fruit  of  human  imagination. 
Among  every  people  who  have  made  any  advance 
in  the  arts  of  civilized  life,  wherever  the  intellect  has 
been  active  and  thought  has  been  encouraged,  the 
future,  the  unseen,  has  been  a problem  which  the 


FUTURE  LIFE. 


263 


first  and  ablest  minds  have  been  solicitous  to  solve. 
It  has  lost  none  of  its  interest  to  this  day.  Not  only 
have  the  devotees  of  every  religion,  Pagan,  Moslem, 
Hebrew,  and  Christian,  had  their  theories,  but  every 
sect  almost  of  every  religion  has  had  its  peculiar 
creed ; and  even  now  among  Christians  in  our  most 
enlightened  communities  scarcely  two  minds  can  be 
found  to  coincide  in  their  views  of  what  we  call  the 
future  life,  — though  probably  a large  majority  of  all, 
within  churches  and  without,  have  never  seriously 
questioned  or  permitted  themselves  to  entertain  a 
doubt  as  to  the  existence  of  that  portion  of  our  na- 
ture which  we  call  the  soul,  beyond  the  event  which 
we  call  death.  But  the  innumerable  variations  of 
opinion  regarding  the  condition  of  the  unseen,  or,  as 
we  are  all  accustomed  to  express  it,  spiritual  world, 
bear  conclusive  witness  to  the  mystery  in  which  all 
that  relates  to  the  future  is  involved.  Among  the 
large  majority  of  Christians,  the  only  point  of  agree- 
ment which  appears  as  to  the  future  beyond  death 
is  that  it  is  a state  of  rewards  and  punishments, 
while  as  to  the  nature  and  duration  of  either  those 
rewards  or  punishments  there  appears  scarcely  to  be 
anything  which  can  be  called  a uniform  or  general 
belief.  Among  the  minority,  a considerable  body  of 
Christians  make  it  a chief  article  of  faith  that  the 
future  beyond  death  is  not  even  a state  of  rewards 
and  punishments,  they  believing  that  the  New  Tes- 
tament Scripture  clearly  teaches  the  strict  confine- 
ment of  all  that  is  meant  by  rewards  and  punish- 
ments to  this  present  mortal  life,  and  that  the  future 
is  a state  exclusively  of  everlasting  happiness  to  all 
human  souls  and  all  ranks  of  beings.  So  that  there 


264 


FUTURE  LIFE. 


is  but  this  one  point  concerning  which  there  appears 
to  be  anything  like  a universal  agreement  among 
professed  Christians,  namely,  that  there  is  an  exist- 
ence of  the  human  soul  after  the  change  called  death. 

Still  even  this  does  not  imply  that  all  Christians 
agree  in  believing  in  the  necessary  immortality  of 
the  soul,  that  is  to  say,  the  eternal  existence  of  the 
soul  in  the  future.  There  are  some  Christians 
believing  the  future  to  be  a state  of  retribution,  or 
rewards  and  punishments,  who  also  believe  that  the 
souls  of  those  who  reach  a certain  point  of  sinful- 
ness or  wilful  wrong  in  this  life,  and  dying  so, 
having  no  power  of  recovery  from  a downward  and 
destructive  tendency,  continue  in  the  future  to  lose 
their  moral  power,  or  suffer  the  loss  of  one  faculty 
after  another,  till  finally  there  is  no  more  to  lose, 
and  the  soul  has  literally  perished,  lost  all  con- 
scious existence,  being  no  more  now  than  before 
they  began  to  be.  This  they  think  justice  requires, 
as  they  can  conceive  of  nothing  to  be  gained  either 
to  God  or  to  the  souls  themselves,  no  reasonable 
end  to  be  accomplished,  in  preserving  souls  in  an 
eternal  existence  of  suffering  or  punishment,  while 
they  conceive  that  there  may  be  some  justice  and 
some  reason  in  leaving  souls  in  that  life  to  work  out 
their  own  literal  and  complete  destruction,  even  as 
in  this  mortal  life  men  are  left  free  to  accomplish 
if  they  will  the  literal  destruction  of  their  bodily  or 
organic  life.  While  urtable  myself  to  adopt  this 
view,  I cannot  hesitate  to  say  that  in  the  New  Tes- 
tament Scripture  there  is  much  more  to  warrant  this 
opinion,  than  to  sustain  the  common  doctrine  of  in- 
finite arbitrary  and  eternal  misery.  For  while  nei- 


FUTURE  LIFE. 


265 


ther  of  these  phrases,  eternal  happiness  or  eternal 
misery,  is  found  at  all  in  Scripture,  the  New  Testa- 
ment abounds  in  the  antitheses  or  contrasting  terms, 
life  and  death,  live  and  destroy,  live  and  perish,  life 
and  destruction.  But  the  signification  of  these 
various  terms  is  a mere  question  of  interpretation  or 
verbal  criticism,  which  it  is  not  the  purpose  of  this 
Discourse  to  consider. 

We  return  to  the  simple  inquiry,  If  a man  die, 
shall  he  live  again  ? May  the  principle  or  element 
we  call  the  soul  be  immortal  ? Can  it  have  a con- 
scious existence,  after  dissolution  with  the  decaying 
body  ? In  view  of  the  great  difference  of  sentiment 
among  nominal  Christians  and  among  all  professed 
believers  in  a future  state,  as  to  the  object,  nature, 
or  conditions  of  that  state,  it  is  not  altogether  a 
matter  of  surprise,  that  some  of  the  most  honest  and 
earnest  minds,  applying  to  the  subject  some  at  least 
imperfect  analogies,  have  been  led  to  doubt,  and 
sometimes  to  lose  every  reason  and  ground  for  be- 
lief in,  any  conscious  existence  beyond  the  moment 
of  mortal  dissolution.  They  can  find  no  evidence 
sufficient  to  support  a faith  in  any  future  life.  It  is 
an  easy  matter  to  talk  of  wicked  unbelief,  and  to 
indulge  in  offensive  language,  to  employ  such  terms 
as  heretic,  sceptic,  infidel,  and  similar  opprobrious 
epithets.  But  I have  never  in  all  my  observation 
of  discussion  and  controversy  known  the  first  in- 
stance in  which  any  man  has  been  converted  from 
his  opinions,  or  convinced  of  other  views,  by  the 
force  of  such  epithets  as  these.  It  is  not  diffi- 
cult to  talk  of  zeal  for  the  faith,  but  the  value 
of  a faith  is  proved  by  its  fruits,  and  that  is  a mis- 
23 


266 


FUTURE  LIFE. 


taken  zeal,  if  not  a defective  faith,  which  requires 
or  justifies  abuse  or  unkindness  towards  our  fellow- 
man.  St.  Paul’s  rule  for  himself  is  applicable  to  all 
of  us : “ All  faith  and  knowledge  of  all  mysteries 
without  charity  are  nothing.  Of  these  three,  faith, 
hope,  charity,  the  greatest  is  charity .”  Long  since 
I have  decided,  as  a rule  for  my  own  guidance,  that 
any  belief  which  is  important  enough  to  be  sincerely 
entertained  by  any  reasonable  and  inquiring  human 
mind,  is  too  important  for  contempt,  and  is  impor- 
tant enough  at  least  for  my  candid  and  careful  con- 
sideration. Between  discussion  and  denunciation, 
between  kind  controversy  and  coarse  condemna- 
tion, there  is  a wide  difference ; may  I never  be 
so  unfortunate  as  to  lose  sight  of  the  distinction.  In 
approaching  this  momentous  subject,  however,  I in- 
dulge in  no  presumptuous  expectation  that  I can 
add  much,  if  anything,  to  the  amount  of  evidence  or 
distinctness  of  thought  which  has  been  elicited  in  its 
investigation  by  the  most  thoughtful  and  inquiring 
minds  among  the  human  family. 

This  is  one  of  a few  subjects  on  which  I have 
long  and  often  meditated,  but  have  felt  like  post- 
poning their  public  discussion  to  some  period  of 
less  urgent  professional  duty,  when  greater  leisure 
would  afford  the  opportunity  of  devoting  to  them 
the  close  attention  and  thorough  study  to  which 
their  importance  justly  entitles  them.  But  feeling 
the  subject  press  upon  my  mind,  since  the  circum- 
stances of  a recent  interesting  and  impressive  occa- 
sion in  my  professional  experience,  I approach  it 
now,  even  at  the  hazard  of  imperfect  expression  and 
immaturity  of  thought.  I have  attended  the  last 


FUTURE  LIFE. 


267 


hours  and  closing  scene  in  the  life  of  one  who,  after 
long  thought  and  as  much  investigation  as  his  op- 
portunities and  attainments  would  permit,  deliber- 
ately and  sincerely  adopted  the  belief  that  the  cir- 
cumstance of  bodily  death  is  the  last,  the  final  scene 
in  the  brief  drama  of  man’s  existence,  and  who,  firm 
in  that  belief,  expired  as  calmly  as  a child  falls  into 
sleep.  Seeing  him  more  perfectly  in  possession  of 
all  his  faculties  than  any  person  I had  ever  seen  in 
a dying  hour,  more  than  ready  to  converse  with  me,  I 
reminded  him  of  some  of  our  previous  conversations, 
and  within  a few  minutes  of  his  departure  I request- 
ed him,  if  his  views  were  entirely  clear  upon  the 
subject,  now  that  he  was  in  full  view  of  death,  with 
but  a few  seconds  more  to  breathe,  to  say  whether 
his  views  and  feelings  had  undergone  any  change. 
With  a feeble  but  distinct  voice  he  reaffirmed  his  pe- 
culiar faith.  He  said  : “ My  mind  is  perfectly  clear  on 
that  subject.  I believe  there  is  no  more  after  death, 
— it  is  the  end.  I fear  nothing,  have  no  anxiety,  and 
nothing  to  regret ; but  I would  like  to  live  yet  for 
them,”  — as  he  pointed  towards  the  adjoining  room, 
where  he  heard  the  sobs  of  his  weeping  family.  He 
then  called  the  members  of  his  family  to  his  side, 
and  with  a few  words  of  appropriate  advice,  and  a 
desire  that  they  would  remember  him,  bade  them  a 
clear  and  affectionate  farewell ; and  after  a few 
minutes  more  of  slow  breathing  there  was  silence, 
and  I closed  the  motionless  eyelids  which  were 
never  more  to  open,  and  soon  after  performed  the 
last  solemn  rites  over  the  remains  of  the  departed. 
Greater  consciousness  and  more  serenity  of  mind  in 
a dying  hour  I have  never  witnessed.  Besides  this, 


268 


FUTURE  LIFE. 


within  the  range  of  my  acquaintance  in  this  com- 
munity there  are  several  persons  of  intelligence  and 
high  respectability,  as  well  as  great  moral  worth,  and 
some  of  them  members  of  established  churches 
which  regard  themselves  as  evangelical  and  orthodox, 
who  in  private  conversations  with  me  frankly  com- 
municate their  inability  to  believe  in  the  existence 
of  the  soul  after  physical  death.  They  either  believe 
that  death  terminates  for  ever  all  conscious  being, 
both  of  soul  and  body,  or  they  see  nothing  to  sus- 
tain a different  belief.  The  consideration  of  the 
subject,  therefore,  is  not  the  suggestion  of  an  idle  and 
unmeaning  curiosity.  It  is  not  merely  to  speculate 
upon  a point  concerning  which  there  is  no  real 
diversity  of  sentiment.  The  facts  now  mentioned  in- 
vest the  question  with  a deep  and  peculiar  interest. 

It  would  be  most  unreasonable  to  suppose  that 
any  virtuous  person  of  well-informed  and  reflecting 
mind  could  embrace  this  view  of  the  soul’s  extinc- 
tion merely  from  blind,  wilful  unbelief,  or  as  a cloak 
to  cover  selfish  and  wicked  aims.  Yet  such  has 
frequently  been  the  assumption  of  those  who  defend 
man’s  spiritual  immortality.  Even  Dr.  Young,  in 
his  well-known  “ Night  Thoughts,”  stoops  to  this 
unsound  and  unworthy  argument  against  the  be- 
liever in  the  spirit’s  death  ; as  if  disputing  a man’s 
sincerity,  and  denying  his  virtuous  purposes,  could 
convert  him  to  a belief  in  immortality.  He  says  : — 

“ Rewards  and  punishments  make  God  adored, 

And  hopes  and  fears  give  Conscience  all  her  power. 

As  in  the  dying  parent  dies  the  child, 

Virtue  with  Immortality  expires. 

Who  tells  me  he  denies  his  soul ’s  immortal, 

Whate’er  his  boast,  has  told  me  he  *s  a knave ; 


FUTURE  LIFE. 


269 


His  duty ’t  is  to  love  himself  alone, 

Nor  care,  though  mankind  perish,  if  he  smiles. 

Who  thinks  erelong  the  man  shall  wholly  die, 

Is  dead  already ; naught  but  brute  survives.” 

Such  assertion  as  this  may  do  for  creeds,  or  it  may 
do  for  poetry,  but  we  must  doubt  all  testimony,  dis- 
trust our  very  senses,  and  deny  the  plainest  facts,  if 
we  admit  the  truth  of  such  unqualified  assumption. 
Such  defence  of  truth  is  an  injury  to  truth  ; for  we 
see  men  whose  sincerity  and  integrity  we  cannot 
question,  any  more  than  we  can  question  our  own 
integrity,  who  yet  are  unable  to  find  a weight  of 
evidence  sufficient  to  convince  them  of  the  spirit’s 
immortality ; and  these  are  men  who  are  not  only 
willing,  but  anxious,  to  believe  it,  and  who  are  rest- 
less and  persevering  in  pursuit  of  testimony  to  es- 
tablish what  they  really  desire  to  be  true. 

Is  there  a future  eternity  of  suffering  to  be  avoided? 
It  certainly  is  as  much  the  interest  of  one  man  as 
another  to  escape  such  a calamity.  Is  there  a fu- 
ture eternity  of  happiness  to  be  secured  ? It  certainly 
is  no  less  the  interest  of  one  than  of  another  to  se- 
cure such  an  endless  happiness.  So  that  the  charge 
of  wilful  unbelief,  as  an  excuse  for  mere  selfish  en- 
joyment, manifestly  defeats  itself;  for  the  lowest 
motive  of  self-interest  would  induce  an  unprincipled 
man  to  believe  or  profess  belief  in  a future  existence, 
if  by  such  belief  or  profession,  or  desire  to  believe, 
he  could  escape  so  great  an  evil  and  secure  so  great 
a blessing.  I would  prefer,  therefore,  to  prepare  the 
mind  of  any  reasonable  and  virtuous  man  for  a can- 
did, dispassionate,  and  unprejudiced  consideration 
of  the  question,  by  conceding  freely  to  him  all  the 
sincerity,  honor,  and  integrity  which  I would  claim 
23* 


270 


FUTURE  LIFE. 


for  myself,  in  entertaining  a very  different  opinion. 
It  becomes  me  also  to  be  equally  candid  in  admit- 
ting all  that  is  known  respecting  the  opinions  which 
have  prevailed  on  this  question,  at  different  ages  and 
among  different  nations  of  the  world. 

I am  well  aware  that  passages  from  the  Old  Tes- 
tament writings  are  frequently  quoted,  both  in  sup- 
port of  retributions  in  a future  life  and  of  unlimited 
happiness  in  that  life.  I always  feel  some  surprise 
in  seeing  or  hearing  this  done,  by  any  theologian. 
There  is,  as  far  as  I have  been  able  to  ascertain,  very 
little  diversity  in  the  views  of  Biblical  scholars  of 
all  ages  and  of  every  church,  Protestant  and  Roman 
Catholic,  as  to  the  opinions  of  the  ancient  Hebrews, 
and  especially  of  the  several  writers  of  the  Old  Tes- 
tament. Dr.  Jahn,  the  most  eminent  of  Roman 
Catholic  critics,  speaking  of  this  book  of  Job,  says  : 
“ The  sentiment  of  Job,  who  is  declared  by  the  Deity 
to  have  spoken  more  than  the  others,  was  the  senti- 
ment of  the  author, — that  good  men  might  be  af- 
flicted to  the  end  of  life,  and  that,  for  inscrutable  but 
still  equitable  causes,  God  had  so  determined.  It  is 
therefore  evident  that  the  author  was  on  the  point  of 
perceiving  the  doctrine  of  future  rewards  and  punish- 
ments; but  his  views  did  not  penetrate  quite  so  far, 
as  neither  did  the  authors  of  the  Psalms,  who  discuss 
the  same  subject.”  Dr.  Turner,  of  the  Episcopal 
Church  of  this  country,  speaking  of  a much  disputed 
text  (xix.  25)  in  this  book  of  Job,  u I know  that  my 
Redeemer  liveth,  and  that  he  shall  stand  at  the  latter 
day  upon  the  earth,”  agrees  with  others  in  translat- 
ing it  as  in  reply  to  the  false  charges  of  his  friends, 
who  pronounced  him  a wicked  man  punished  for  his 


FUTURE  LIFE. 


271 


sins.  Job  answers : “ I know  that  my  vindicator 
lives,  and  ultimately  will  stand  upon  the  earth ; and 
though  my  skin  and  body  are  now  wasting  away, 
my  flesh  shall  yet  be  restored,  and  I shall  see  God 
(or  the  goodness  of  God),  in  sound  health.”  Dr. 
Turner  says,  that,  u according  to  the  usages  of  lan- 
guage and  the  intention  of  the  author,  this  text  can- 
not be  explained  in  reference  to  the  resurrection  of 
the  dead ; but  it  expresses  Job’s  wish  and  hope  that 
God  would  bear  testimony  to  his  innocence  in  the 
present  life.  It  is  indeed  very  possible  that  Job  in- 
tended nothing  more  than  that  God  would  interfere 
to  rescue  him  from  the  accusations  of  his  calumnia- 
tors, and  by  some  visible  manifestation  vindicate 
the  character  of  his  servant.”  Such  is  the  view  of 
the  Episcopalian  Dr.  Turner.  The  Roman  Catholic 
Dr.  Jahn,  alluding  to  a passage  in  the  book  of  Wis- 
dom, — a book  rejected  by  the  Protestants,  but  in  the 
Roman  Catholic  version,  — says  : “ Wisdom  is  rec- 
ommended to  all,  especially  to  kings,  in  order  that 
they  may  labor  to  acquire  it  with  the  more  earnest- 
ness, in  proportion  to  the  facility  of  securing  it,  and 
to  the  abundance  of  the  recompense  with  which  it 
rewards  those  who  seek  it.  Even  if  they  should 
happen  to  be  oppressed  with  adversity  in  the  present 
life,  yet  in  the  future,  wisdom  will  render  them  hap- 
py, while,  on  the  contrary,  foolish  and  wicked  men 
are  miserable  now,  and  will  be  more  so  hereafter. 
This  is  the  first  time  that  a life  of  happiness  or 
misery  is  expressly  mentioned.”  It  is  unnecessary 
to  multiply  citations.  It  is  obvious  that  none  of  the 
Old  Testament  writers  refer  directly  to  retribution 
in  another  life,  except  this  apocryphal  writer,  who 


272 


FUTURE  LIFE. 


wrote  at  a very  late  period,  probably  about  or  very 
near  the  time  of  Jesus,  a pbriod  at  which  the  opin- 
ions of  the  Jews  had  undergone  much  change,  in 
many  respects. 

The  view  of  Biblical  critics  generally  is  this,  — 
that  a large  class  of  the  ancient  Hebrews  believed 
in  the  existence  of  spirits  of  the  departed,  in  Sheol, 
or  the  under-world,  but  not  in  a state  of  reward  or 
of  punishment,  neither  misery  nor  happiness,  but 
simply  existence  in  silence  and  darkness  for  ever,  ap- 
proaching very  near  to  annihilation  ; while  the  Sad- 
ducees,  a large  sect,  prominent,  as  the  New  Testa- 
ment shows,  even  as  late  as  in  the  time  of  Jesus, 
were  distinguished  by  their  belief  that  there  is  no 
existence  whatever  beyond  the  tomb,  that  the  soul 
and  body  die  together,  and  that  there  is  no  other 
spiritual  being,  good  or  bad,  than  God  himself. 

As  to  the  several  Old  Testament  writers,  it  is  the 
common  opinion  of  theological  scholars,  that  while 
some  of  them  refer  to  the  existence  of  spirits  in 
Sheol,  or  the  under-world,  none  of  them,  from  Moses 
to  Malachi,  refer  to  a future  life  of  retribution,  or  of 
rewards  or  punishments;  that  none  of  them  allude 
to  such  future  conditions  as  a motive  to  right  or 
warning  from  wrong  in  the  present  world,  but  base 
their  appeals  and  exhortations  to  a right  life  entirely 
upon  the  temporal  good  or  evil  consequences  of  hu- 
man action. 

Among  the  ancient  Greeks,  Persians,  and  Ro- 
mans, many  of  the  ablest  minds,  as  Socrates,  Plato, 
Zoroaster,  Cicero,  and  Cato,  had  a belief  in  the 
continued  existence  of  the  soul,  a conscious  exist- 
ence of  man  beyond  death,  as  clear  and  satisfactory 
as  that  of  many  now  among  Christians. 


FUTURE  LIFE. 


273 


That  St.  Paul,  who  is  the  principal  writer  of  the 
New  Testament,  believed  and  taught  the  continued 
existence  of  man’s  spiritual  nature,  and  the  immortal- 
ity of  that  spiritual  nature,  there  can  be  no  doubt 
whatever.  But  the  various  and  conflicting  interpreta- 
tions of  St.  Paul’s  writings,  and  the  theories  thence 
inferred  as  to  the  conditions  and  nature  of  that  future 
life,  have  occasioned,  in  many  minds,  a doubt  as  to 
St.  Paul’s  correctness  in  teaching  any  future  existence. 
This  tendency  is  not  diminished  by  the  fact,  that  there 
are  but  a few  passages  in  all  that  is  recorded  as  the 
teachings  of  Jesus  himself,  which  are  interpreted  as 
referring  to  the  future  existence  of  man ; besides  the 
fact  that  none  of  the  Gospel  records  of  the  resurrec- 
tion and  subsequent  completion  of  the  career  of  Jesus 
mention  anything  said  by  him  with  reference  to  the 
nature  of  that  unseen  condition  of  the  spirit.  These 
facts,  and  especially  thi&  one,  that  as  to  the  nature  of 
the  invisible  life,  the  locality  and  condition  of  spirits, 
though  he  was  a traveller  returned  from  that  myste- 
rious bourne,  yet  not  a single  recorded  syllable  is  left, 
as  uttered  by  Jesus,  subsequent  to  his  resurrection, 
which  adds  anything  whatever  to  the  general  sum  of 
human  knowledge,  nothing  being  established  by  the 
resurrection  beyond  this,  namely,  that  man  may  or 
shall  continue  to  exist  after  the  circumstance  of  death, 
— all  these  combine  to  leave  some  minds  still  in  se- 
rious doubt  of  any  existence  of  the  soul  beyond  the 
event  of  dissolution.  The  inquiry  therefore  remains 
to  many  in  all  its  magnitude,  and  mystery,  and  so- 
lemnity, u If  a man  die,  shall  he  live  again  ? ” 

Those  who  earnestly  insist  upon  the  inquiry,  not 
regarding  the  New  Testament  writings  as  necessa- 


274 


FUTURE  LIFE. 


rily  conclusive  evidence  on  their  own  behalf,  must 
have  the  question  answered,  as  it  best  can  be,  by  the 
voice  of  nature,  of  reason,  and  experience.  In  this 
light,  therefore,  entirely  apart  from  Scripture,  I pro- 
pose to  consider  it.  The  undiminished  and  profound 
interest  with  which  thev question  is  still  propounded, 
by  earnest  searchers  for  every  ray  of  truth,  entitles  it 
to  our  very  gravest  consideration. 

Human  aspirations  now  are  similar  to  human 
aspirations  in  the  days  of  Job.  The  same  sun 
which  illumined  earth  in  the  time  of  Zoroaster  or 
the  Persian  Magi,  now  illumines  the  same  earth  on 
which  we  tread.  The  same  stars  which  shone  in 
silence  over  the  birthplace  of  Jesus,  shine  as  silently 
upon  the  birthplace  of  the  child  which  begins  its 
breathing  life  to-day.  Down  in  the  same  cold,  noise- 
less bed  which  received  the  remains  of  the  remotest 
generations,  we  lay  the  inanimate  remains  of  the 
wise  or  great,  the  low  or  high,  the  infant  or  the  sage, 
who  ceases  to  move  among  us  now. 

The  variations  of  human  experience  are  the  same 
as  in  long-past  centuries.  The  last  utterance  of  one 
before  the  lamp  of  life  expires  is  a dread  apprehen- 
sion of  an  unspeakably  awful  calamity,  in  the  un- 
seen sphere  he  is  approaching.  The  last  accents  of 
another,  as  he  stands  upon  the  utmost  verge  of  life, 
express  an  unbounded  trust  in  felicities  unutterable 
in  a spirit-world  of  immortality.  The  last  calm  as- 
surance of  another  is  that  he  feels  himself  passing 
away  into  the  undisturbed  repose  of  a dreamless 
and  everlasting  sleep.  The  curtain  drops,  and  our 
mortal  vision  cannot  pierce  it,  to  follow  any  one  of 
them,  to  test  the  truthfulness  of  his  convictions  or 


FUTURE  LIFE. 


275 


the  reality  of  his  hopes.  It  only  remains  for  us  to 
interpret  the  indications  which  surround  us  in  our 
present  complex  life. 

We  can  pursue  the  inquiry,  observing  the  analogy 
of  life,  and  endeavoring  to  determine  what  message 
nature  and  conscience  bring  to  us,  bearing  on  its 
page  the  stamp  of  reason,  and  in  its  onward  life  we 
may  yet,  in  reasonable  faith,  see 

“ The  spirit,  trace  its  rising  tract, 

Even  where  the  farthest  heaven  had  birth ; 

Its  eye  shall  roll,  through  chaos,  back, 

Before  creation  peopled  earth.” 

Each  one,  with  the  eye  of  reasonable  trust,  may 
see  enough  to  say,  with  a joyful  and  holy  assurance, 
I die,  but  it  is  only  a part,  not  all  of  me,  which  dies. 

“ I die  not  all,  for  a myriad  things 
That  will  live  and  think  and  do 
Have  felt  my  life  in  its  secret  springs, 

And  will  feel  it  their  being  through. 

“ We  die  not  all : we  shall  live  on  earth 
In  the  words  and  deeds  of  the  past, 

And  death  to  the  soul  is  a glorious  birth, 

Where  no  seeds  of  decay  are  cast.” 

Mathematical  demonstration  cannot  be  expected. 
I cannot  prove  to  you  the  existence  of  God.  I can- 
not even  prove  to  you  my  own  present  existence, 
and  not  any  more  can  I prove  the  soul’s  continued 
existence  after  dissolution.  But  the  closer  the  ex- 
amination, the  clearer  does  it  seem  to  me  that  each 
one  of  these  propositions  — the  existence  of  God, 
the  soul’s  existence  now,  and  its  continued  existence 
beyond  the  change  of  death  — is  equally  susceptible 
of  illustration  or  proof,  amounting  to  a moral  cer- 
tainty,— a certainty  investing  death  with  no  dread, 


276 


FUTURE  LIFE. 


and  the  grave  with  no  gloom,  but  an  impression 
which  fills  the  mind  with  the  serene  vision  of  soft- 
ened splendors,  — 

“ Like  light  through  summer  foliage, 

Shedding  a glow  of  such  mild  hue, 

So  warm  and  yet  so  shadowy  too, 

As  makes  the  very  darkness  there 
More  beautiful  than  light  elsewhere.” 


DISCOURSE  XIX, 


FUTURE  LIFE.  — IMMORTALITY  OF  THE  SOUL. 

IF  A MAN  DIE,  SHALL  HE  LIVE  AGAIN?  — Job  xiv.  14. 

“ Can  storied  urn  or  animated  bust 

Back  to  its  mansion  call  the  fleeting  breath  ? 

Can  honor’s  voice  provoke  the  silent  dust, 

Or  flattery  soothe  the  dull,  cold  ear  of  death  ? ” 

“ For  who,  to  dumb  forgetfulness  a prey, 

This  pleasing,  anxious  being  e’er  resigned, 

Left  the  warm  precincts  of  the  cheerful  day, 

Nor  cast  one  longing,  lingering  look  behind  1 ” 

So  instantaneous  and  complete  is  the  transition 
at  death  from  the  known  and  seen  to  the  unknown 
and  unseen,  from  warm,  intelligent  life  to  cold,  dull 
deadness,  that  no  one  can  be  entirely  indifferent  to 
the  possibilities  of  the  invisible.  Though  no  testi- 
mony may  be  found  sufficiently  weighty  and  con- 
clusive to  convince  some  minds  of  the  reality  of  any 
existence  beyond  that  which  is  seen  and  certain,  yet 
no  one  can  be  supposed  to  leave  the  warm  light  of 
present  being  without  casting  one  longing,  lingering 
look  behind. 

Aside  from  the  Hebrew  and  Christian  Scriptures, 

24 


278 


FUTURE  LIFE. 


we  have  no  other  resources  of  knowledge  on  this  great 
subject  than  those  common  to  the  more  enlightened 
among  the  ancients,  the  pages  of  nature,  experience, 
and  consciousness  interpreted  by  the  light  of  reason. 
We  have  found  that  Christian  critics  of  every  name 
appear  to  coincide  in  the  opinion,  that  the  Hebrew 
Scriptures  furnish  no  explicit  revelation,  nor  even 
any  direct  statement,  as  to  the  immortality  of  the 
human  soul.  We  also  have  found  that  among  the 
men  who  now  inquire,  in  the  spirit  of  the  ancient 
Hebrew,  “ If  a man  die,  shall  he  live  again  ? ” there 
are  those  by  whom  the  teachings  of  St.  Paul  and 
the  New  Testament  writers  are  not  regarded  as  dis- 
tinct, authoritative,  or  final.  It  is  probably  the  nu- 
merous and  conflicting  expositions  of  the  Christian 
writings  which  have  induced  many  to  lay  the  New 
Testament  entirely  aside,  as  a witness  on  this  ques- 
tion of  futurity  ; and  it  is  neither  just,  manly,  nor 
philosophical  to  turn  away  from  such,  bestowing  on 
them  the  ungracious  epithet  of  sceptic  or  unbeliever. 
This  will  neither  convert  them,  nor  establish  truth. 
It  was  in  no  such  scornful  spirit  that  Paul  reasoned 
with  Felix,  proving  all  things,  and  holding  fast  the 
good.  As'  we  are  not  permitted  by  the  objector  to 
cite  the  New  Testament  as  conclusive  authority, 
the  question  obviously  becomes  one  of  probabilities. 
Are  the  probabilities  opposing  greater  than  the 
probabilities  favoring  a continued  existence  of  man’s 
spiritual  nature  ? 

One  of  the  objections  urged  with  greatest  force  is 
the  apparent  decay  of  mind  simultaneously  with  the 
decay  of  body,  or  sometimes  previous  to  physical 
decay.  To  say  the  most  of  this,  it  is  only  a pre- 


FUTURE  LIFE. 


279 


sumptive  argument.  It  is  true  that  instances  occur 
in  which  each  mental  power  appears  to  decline,  suc- 
cessively, before  there  is  much  physical  declension. 
But  instances  of  the  reverse  are  probably  more  fre- 
quent,— each  bodily  organ  weakening,  till,  in  a state 
of  almost  utter  helplessness,  the  mind  seems  preter- 
naturally  vivid,  sound,  and  active,  as  in  most  perfect 
health.  One  limb  after  another,  foot,  hand,  arm, 
may  be  amputated,  and  even  eyesight  lost,  nothing, 
perhaps,  but  the  diseased  trunk  and  mutilated  head 
remaining,  and  still  the  mental  powers  all  appear 
undiminished,  if  not  invigorated.  The  simultaneous 
decay  of  mind  and  body,  therefore,  in  a minority,  or, 
if  it  were  so,  even  in  a majority  of  cases,  could  be 
nothing  like  evidence  against  the  continued  exist- 
ence of  the  spiritual  element  or  essence.  Nothing 
but  a universal  occurrence  of  the  mutual  decline  of 
bodily  and  mental  powers  could  be  anything  like 
proof  of  the  mind’s  destruction.  The  probabilities 
are  all  the  other  way.  Moreover,  the  frequent  re- 
covery of  mental  power  after  the  restoration  of  dis- 
ordered bodily  organs,  is  a strong  presumption  in 
favor  of  the  idea,  that  to  our  feeble  perceptions,  the 
mind  expressing  itself  only  through  the  agency  of 
visible  bodily  organs,  the  derangement  of  those 
bodily  organs  renders  them  more  or  less  unsuited  to 
the  uses  of  the  mind,  and  the  mind  only  ceases  to 
employ  them,  — the  mind  still  existing  in  undimin- 
ished force.'  The  body  may  be  only  the  instrument 
of  wonderful  and  complicated  structure,  through 
which  the  spirit  expresses  itself  to  our  present  im- 
perfect and  limited  observation.  Therefore,  as  by 
disease  or  violence  one  bodily  organ  after  another  is 


280 


FUTURE  LIFE. 


disordered,  the  spirit  ceases  to  employ  its  agency, 
but  acts  by  invisible  agencies,  while,  a general  de- 
rangement and  debility  of  the  physical  system  ren- 
dering it  wholly  unlit  for  the  agency  of  mind,  the 
mind  withdraws  from  it  entirely ; and  this  is  what 
we  call  death. 

We  detect  some  intimations  of  this  relative  con- 
nection of  mind  and  body  in  our  sleeping  life.  The 
body  becomes  passive,  powerless,  unconscious  of  the 
presence  of  any  object,  good  or  evil,  while  at  the 
same  moment,  in  a dream-life,  the  mind  is  active 
still  as  ever,  if  not  even  more  vivid  than  when  ex- 
pressing itself  through  the  bodily  organs.  When 
the  physical  lethargy  wears  off,  and  the  body  re- 
sumes its  activity,  one  mental  power,  that  of  mem- 
ory, still  preserves  and  reports  the  dream-life,  and 
we  recall  the  fair  skies,  and  beautiful  lands,  and 
lovely  scenes,  and  rich  enjoyments,  which  were  ours 
in  a brief  hour  of  that  life,  — in  which  we  traversed 
continents,  and  crossed  oceans,  and  saw  myriads  of 
strangers,  and  heard  myriads  of  voices,  from  storms 
and  thunders  to  the  soft  melody  of  entrancing  mu- 
sic. As  to  the  enjoyment  this  affords,  it  is  as  much 
a real  part  of  our  experience  as  the  most  obvious 
realities  in  the  routine  of  our  daily  lives. 

Do  not  these  phenomena  of  our  sleeping  life  afford 
us  some  presumption  in  favor  of  the  idea,  that  the 
mind  is  not  necessarily  dependent  on  the  use  of 
bodily  organs,  that  the  mind’s  ceasing  to  express  it- 
self through  parts  of  the  physical  system  is  no  evi- 
dence of  the  mind’s  destruction,  and  that  the  cessa- 
tion of  life  in  the  body  does  not  prove  the  cessation 
of  the  mind’s  or  soul’s  existence  ? 


FUTURE  LIFE. 


281 


This  argument  from  the  integrity  of  mind,  despite 
the  feebleness  of  body,  was  not  forgotten  as  I re- 
cently sat  by  the  dying  man  to  whom  I before  re- 
ferred, who  saw  nothing  but  the  depths  of  eternal 
sleep  from  the  verge  of  mortality.  The  clearness 
and  soundness  of  his  mind,  a few  minutes  before  the 
close  of  life,  — when  the  hand  could  no  longer  raise 
itself  to  the  parched  lips,  — almost  induced  me  to 
ask  him  if  the  argument  had  no  weight  in  his  mind; 
but  I forbore.  I feared  the  result  of  the  effort  it  might 
give  him  to  reply,  and  I felt  that  it  was  useless  to 
attempt  to  disturb  the  repose  which  he  had  just  ex- 
pressed, in  his  most  sincere  conviction  that  the  soul 
is  mortal,  as  the  body,  and  ceases  all  consciousness 
for  ever. 

Another  objection  to  the  continued  existence  of 
the  soul  is  the  apparent  fact  of  its  growth  and  de- 
velopment coeval  with  the  body.  It  begins  with  the 
body  in  infancy,  says  the  objector,  it  grows  and  is 
cultivated  with  the  growth  of  the  body,  and  is  so 
necessarily  connected  with  it,  that  with  the  body  it 
expires.  This  seems  to  me  the  only  formidable  ob- 
jection which  is  raised,  and  I admit  that  it  is  not 
without  some  force.  Yet  its  force  appears  to  be  fully 
met  by  the  comparative,  the  earthly  immortality  of 
the  fruits  or  products  of  the  mind.  Is  it  possible  that 
the  mind  creates  that  which  is  so  infinitely  superior  to 
itself,  as  to  survive  it  ages  upon  ages,  indefinitely  ? 
Is  the  creature  of  mind  greater  than  the  creative 
mind  itself?  See  the  sculptured  marble,  the  splen- 
did and  life-like  painting,  the  immense  and  magnifi- 
cent monuments  of  architectural  design,  — have  all 
these  survived  the  spirit  which  created  them,  which 
24* 


282 


FUTURE  LIFE. 


gave  them  their  enduring  form  and  beauty  ? Here 
are  the  very  thoughts  of  the  wise  and  great  come 
down  to  us  through  hundreds  and  thousands  of  years. 
Here  this  day  on  the  written  page  are  “ thoughts 
that  breathe  and  words  that  burn,”  from  Caesar  and 
Socrates,  and  Cicero  and  Plato,  and  Homer  and 
Virgil,  and  Zoroaster  and  Confucius,  come  down  to 
us  from  China  and  Persia,  and  Rome  and  Greece, 
by  which  we  are  moved  to  reflection,  to  action,  to 
emotion,  perhaps  to  tears.  We  enjoy  a communion 
with  them ; we  feel  that  they  speak  to  us,  and  to 
our  living  spiritual  sight  they  are  before  us.  We 
behold  their  forms,  we  hear  their  voices,  we  know 
their  thoughts ; our  hearts  swell  within  us,  and  ages 
and  centuries,  and  thousands  of  years,  vanish  away, 
like  mist,  before  the  divine  magnetism  of  spiritual 
sympathy.  There  seems  to  be  a transfusion  of 
their  spirits  through  the  medium  of  the  written 
page,  and  our  hearts  bow  before  them  to  do  them 
reverence.  And  is  it  all  a dream  ? Are  their  very 
words  and  thoughts  still  here,  almost  eternal  like 
the  stars,  and  are  they  themselves  in  darkness  and 
silence,  dead  and  senseless  as  the  dust  of  their 
decaying  frames,  which  centuries  since  has  floated 
in  the  “ viewless  winds,”  or  been  petrified  in  the 
deep  mountain  rock?  The  thought  seems  to  in- 
volve impossibility.  Xenophon  might  well  say: 
“ When  I consider  the  boundless  activity  of  our 
minds,  the  remembrance  of  things  past,  our  foresight 
of  what  is  to  come,  — when  I reflect  on  the  noble 
discoveries  and  vast  improvements  by  which  those 
minds  have  advanced  arts  and  sciences,  — I am  en- 
tirely persuaded,  and  out  of  all  doubt,  that  a nature 


FUTURE  LIFE. 


283 


which  has  in  itself  a fund  of  so  many  excellent 
things  cannot  possibly  be  mortal.”  But  may  not 
this  objection  to  the  continued  existence  of  the  soul 
be  converted  into  an  argument  in  support  of  the 
spirit’s  immortality?  On  the  very  principle  of  its 
development  and  growth,  may  death  be  anything 
more  than  an  event  in  its  progress,  similar  to  a new 
birth  into  a larger  life?  This  idea  is  vividly  and 
beautifully  expressed  in  the  brief  sonnet  of  Blanco 
White,  which  Coleridge  is  said  to  have  pronounced 
“the  most  grandly  conceived  in  the  English  lan- 
guage.” The  words  are  these  : — 

“ Mysterious  Night ! when  our  first  parent  knew 
Thee,  from  report  divine,  and  heard  thy  name, 

Did  he  not  tremble  for  this  lovely  frame, 

This  glorious  canopy  of  light  and  blue? 

Yet,  ’neath  a curtain  of  translucent  dew, 

Bathed  in  the  rays  of  the  great  setting  flame, 

Hesperus  with  the  host  of  heaven  came, 

And  lo ! creation  widened  in  man’s  view. 

Who  could  have  thought  such  darkness  lay  concealed 
Within  thy  beams,  O Sun  ! or  who  could  find, 

Whilst  fly,  and  leaf,  and  insect  stood  revealed, 

That  to  such  countless  orbs  thou  mad’st  us  blind  ? 

Why  do  we  then  shun  death,  with  anxious  strife  ? 

If  light  can  thus  deceive,  wherefore  not  life  ? ” 

A most  forcible  reply  this  exquisite  illustration 
offers  to  the  objection,  that  we  discern  nothing,  there 
is  nothing  positively  seen  by  us,  beyond  the  curtain 
which  death  drops  between  us  and  the  spirits  we 
have  known  and  loved.  Imagine  a first-formed 
man,  gazing  in  deep,  unutterable  delight  upon  the 
varied  splendors  of  mountain,  stream,  field,  forest, 
moving  beast,  and  flying  bird,  — the  pebble,  the 
flower,  the  leaf,  the  insect,  and  a thousand  beauties 


284 


FUTURE  LIFE. 


which  stood  revealed  to  his  own  wondrous  and  won- 
dering  eye,  all  canopied  by  the  lovely  deep  blue 
heavens.  How  well  might  his  visage  change,  and 
his  frame  tremble,  as  the  revolving  sphere  for  the 
first  time  rolled  round  towards  darkness,  and  a heavy 
shadow  gathered  over  all  the  countless  forms  of 
earth,  robbing  them  of  all  their  brilliancy  and  wrap- 
ping all  in  sombre  blackness ! In  awe,  in  agony,  he 
might  have  thus  soliloquized,  “ And  is  this  all?  Is 
this  the  end  ? A day  so  brilliant  and  so  brief,  and 
now  silence,  death,  unbroken  night!  O mysterious 
existence!  so  tantalizing,  so  deceiving!”  But  even 
as  he  murmurs,  lo ! a thousand  sparkling  lights 
break  forth  upon  his  upward  gaze,  and  what  he 
thought  the  loss  of  one  world  below  was  but  the 
revelation  of  a myriad  of  worlds  above.  The  glaring 
light,  which  had  disclosed  the  minuteness  of  objects 
at  his  feet,  had  blinded  him  to  the  grandeur  and 
majesty  of  innumerable  spheres.  Who  could  have 
thought  that  such  darkness  lay  concealed  within  the 
bright  beams  of  the  noonday  sun,  dazzling  the  fee- 
ble eye,  and  excluding  rays  from  a throng  of  greater 
and  more  distant  orbs ! 

“ If  light  can  thus  deceive,  wherefore  not  life  ? ” 

Why  with  so  much  dread  shun  death  ? May  not 
this  brief  glare  of  life  only  hide  from  the  spirit’s  eye 
ten  thousand  greater  glories,  and  death  be  only 
the  vicissitude  which  shall  widen  creation  in  man’s 
view,  disclosing  to  the  liberated  soul  the  grand  re- 
alities now  hidden  from  our  imperfect,  immature, 
and  undeveloped  spiritual  powers,  and  while  the  de- 
caying frame  sinks  back  to  its  kindred  earth,  the 


FUTURE  LIFE. 


285 


immortal  principle,  the  divine  element,  rise  into  the 
realm  of  an  eternal  progress  ? We  see  how  well  said 
and  true  it  is  that 

“Man  makes  a death  which  nature  never  made, 

Then  falls  on  the  point  of  his  own  fancy, 

And  feels  a thousand  deaths  in  fearing  one.” 

Recent  casualties  on  the  great  waters  of  our  coun- 
try have  been  greatly  destructive  of  human  life. 
Now  twenty,  now  a hundred,  now  three  hundred, 
beings  have  been  swept  almost  instantaneously  from 
the  midst  of  activity  and  health  into  silence  and 
death,  with  the  deep  lake  or  the  flowing  stream  for 
their  last  sepulchre.* 

In  those  hundreds  of  minds,  what  thoughts  were 
cherished!  In  the  minds  of  young  and  aged,  the 
enlightened  and  the  good,  what  plans,  purposes, 
hopes,  and  aspirations  were  indulged ! What  re- 
sources of  knowledge,  courage,  purity,  and  love 
were  there!  Is  it  possible  that  all  these  resources, 
and  virtues,  and  minds,  perished  in  an  hour  for  ever 
and  entirely  ? Alluding  to  a similar  disaster  some 
years  since,  (the  burning  of  the  Lexington  on  Long 
Island  Sound,  in  1840,)  and  having  referred  to  some 
of  the  distinguished,  enlightened,  and  worthy  persons 
whose  mortal  career  was  finished  there,  a living  au- 
thor asks,  with  force : “ Does  any  one  believe  that 
this  freight  of  transcendent  worth,  all  this  sorrow, 
and  thought,  and  hope,  and  moral  greatness,  and 
pure  affection,  was  burnt  and  went  out  with  flame 
and  cotton  smoke?  Sooner  would  I believe  that 


* Allusion  is  here  made  to  the  loss  of  the  Atlantic  on  Lake  Erie, 
the  Franklin  on  the  Mississippi,  and  the  Henry  Clay  and  the  Reindeer 
on  the  Hudson. 


286 


FUTURE  LIFE. 


the  fire  consumed  the  less  everlasting  stars!  Such  a 
galaxy  of  spiritual  light  and  order  and  beauty  is 
spread  above  the  elements  and  their  powers,  and 
neither  heat  can  scorch  it,  nor  cold  water  drown. 
The  bleak  wind  which  swept  in  the  morning  over 
the  black  and  heaving  wreck,  would  moan  in  the  ear 
of  sympathy  with  the  wail  of  a thousand  survivors; 
but  to  the  ear  of  wisdom  and  of  faith  would  sound 
as  the  returning  whisper  and  requiem  of  hope.”  He 
is  not  then  suggesting  a mere  fancy,  he  is  not  ex- 
pressing a groundless  hope,  who  says  that  “the  cor- 
poreal frame  is  but  the  mechanism  for  making 
thoughts  and  affections  apparent,  the  signal-house 
with  which  God  has  covered  us,  the  electric  tele- 
graph by  which  quickest  intimation  flies  abroad  of 
the  spiritual  force  within  us.  The  instrument  may 
be  broken,  the  dial-plate  effaced ; and  though  the  hid- 
den artist  can  make  no  more  signs,  he  may  be  rich 
as  ever  in  the  things  signified.  Fever  may  fire  the 
pulses  of  the  body,  but  wisdom  and  sanctity  cannot 
sicken,  be  inflamed,  and  die.” 

Now,  as  a question  of  probabilities,  let  the  candid 
and  reflecting  answer,  if  the  probabilities  are  not 
largely  against  the  simultaneous  death  of  the  hu- 
man body  and  the  human  soul,  — against  the  de- 
struction of  the  mind  of  man. 

We  see  that  among  all  people,  civilized  and  sav- 
age, wheresoever  we  can  reach  the  minds  of  the 
great  body  of  the  thinking  class,  there  is  an  impres- 
sion more  or  less  distinct  of  the  capacity  of  man’s 
higher  nature,  his  vital  force  or  intangible  powers, 
for  a continued  existence  after  the  decay  of  the  out- 
ward man.  Pope  justly  describes  the  aspiration  of 
the  untaught  native  of  our  Western  world  : — 


FUTURE  LIFE. 


287 


“ Lo,  the  poor  Indian ! whose  untutored  mind 
Sees  God  in  clouds,  or  hears  him  in  the  wind  ; 

His  soul  proud  science  never  taught  to  stray 
Far  as  the  solar  walk  or  Milky  Way.; 

Yet,  simple  nature  to  his  hope  has  given, 

Behind  the  cloud-topt  hill,  an  humbler  heaven  ; 

Some  safer  world,  in  depth  of  woods  embraced, 

Some  happier  island  in  the  watery  waste. 

To  be,  contents  his  natural  desire; 

He  asks  no  angel’s  wings,  no  seraph’s  fire ; 

But  thinks,  admitted  to  that  equal  sky, 

His  faithful  dog  shall  bear  him  company.” 

This  fancy  of  the  untutored  child  of  nature  is 
only  an  intimation  of  the  universal  aspiration  after 
a more  complete  and  satisfactory  existence  than 
that  which  thus  far  in  earth’s  history  has  belonged 
to  the  mortal  man.  All  admit  that  this  desire  for  a 
higher  and  more  enduring  state  is  reasonable ; all 
admit  that  there  is  an  imperfection  or  immaturity 
about  this  state,  which  renders  a continued  life  de- 
sirable; and  all  admit  that  no  natural  impossibility 
of  such  futurity  can  be  proved. 

It  is  only  that  some  minds  sincerely  doubt;  they 
seek  conviction  by  more  positive,  if  possible  by  con- 
clusive evidence.  We  have  considered  the  objection 
based  on  the  apparent  decay  of  mind  or  soul  at  the 
same  time  with  decay  of  body.  But  we  see  this 
more  than  overbalanced,  in  the  fact  that  the  mind,  in 
more  numerous  instances,  retains  its  vigor,  and  even 
develops  and  acquires,  while  the  body  obviously  de- 
dines ; and  even  in  the  moments  of  dissolution,  when 
the  body  is  almost  incapable  of  affording  any  expres- 
sion to  the  mind,  every  faculty  remains  full  and 
sound  till  the  very  event  of  dissolution.  We  see  it 
also  answered  in  our  dream-life,  the  most  active 


288 


FUTURE  LIFE. 


portion  of  the  spirit’s  being,  while  it  does  not  em- 
ploy the  body  as  its  medium  of  expression,  but  by  a 
faculty  of  soul  the  memory  subsequently  reports  to 
the  waking  body  the  active  experience  of  the  spirit 
while  the  body  slept.  We  have  considered  the  ob- 
jection based  on  the  growth  and  expansion  of  the 
spirit  in  connection  with  the  body.  But  we  see  this 
overbalanced  by  the  immortality  of  the  work  of  mind. 
The  acts,  the  thoughts,  the  very  motives  and  impulses, 
of  great  and  good  minds  who  lived  centuries  and 
ages  since,  address  us  and  move  us  now,  awakening 
admiration  of  the  great,  abhorrence  of  the  mean, 
eliciting  our  sympathies,  and  kindling  us  to  action. 
Can  the  thoughts  of  mind  survive  the  mind  itself? 
Can  the  less  produce  the  greater  ? Can  the  creature 
survive  the  creator?  Can  the  soul,  which  acts 
strongly  for  an  hour  and  perishes  for  ever,  produce 
effects  which  live  for  countless  generations  ? Is  not 
the  probability  immensely  greater,  that  the  mind  it- 
self, though  no  longer  directly  manifest  through  visible 
mediums,  still  exists,  in  a progressive  life  ? The  ob- 
jection that  we  cannot  follow  the  soul  with  our  cor- 
poreal senses,  and  positively  see  some  reality  beyond 
death,  loses  all  its  force,  when  we  see  the  analogy  of 
nature,  in  which  the  brilliancy  of  sunlight,  which 
discloses  the  minutiae  of  this  one  world  around  us, 
actually  excludes  from  our  view  countless  orbs,  and 
more  glorious  worlds,  in  the  remoter  realms  of  the 
universe,  — worlds  grander  than  the  sun  itself. 

In  this  age  and  land  of  intellectual  energy,  when 
the  expansiveness,  progressiveness,  and  unlimited 
capacity  of  mind  are  so  morally  demonstrable,  it 
does  appear  to  me  that  no  mind  could  well  desire, 


FUTURE  LIFE. 


289 


or  seek  to  prove  true,  the  simultaneous  destruction  of 
body  and  soul,  — a proposition  so  at  variance  with 
memory,  which  carries  up  the  past  into  the  present, 
and  imagination,  which  brings  the  future  to  the  pres- 
ent, and  reason,  which  dignifies  and  distinguishes 
man  by  standing  in  the  present  and  reconciling 
with  it  both  the  future  and  the  past.  Would  any 
desire  to  prove  true  the  extinction  of  these  powers 
of  mind,  if  it  were  not  that  they  feel  oppressed  by 
the  severities  of  superstition,  and  feel  it  better  the 
soul  should  die,  than  live  the  unreasonable  future 
life  defined  by  the  unwarrantable  dogmatism  of 
church  theologies  ? Death  is  natural  as  birth,  and 
should  be  as  little  the  cause  of  apprehension  or  of 
dread.  But  men  feel  it  were  better  the  soul  should 
die  for  ever,  than  live  here  in  servile  bondage  to  the 
perpetual  u dread  of  something  after  death.”  The 
great  poet-master  of  our  language  represents  this  ap- 
prehensiveness in  those  well-remembered  words : — 

“Ay,  but  to  die,  and  go  we  know  not  where ; 

To  lie  in  cold  obstruction,  and  to  rot ; 

This  sensible  warm  motion  to  become 
A kneaded  clod ; and  the  delighted  spirit, 

To  bathe  in  fiery  floods,  or-to  reside 
In  thrilling  regions  of  thick-ribbed  ice  ; 

To  be  imprisoned  in  the  viewless  winds, 

And  blown  with  restless  violence  round  about 
The  pendent  world  ; or  to  be  worse  than  worst 
Of  those  that  lawless  and  uncertain  thoughts 
Imagine  howling ! — ’t  is  too  horrible  ! 

The  weariest  and  most  loathed  worldly  life, 

That  age,  ache,  penury,  and  imprisonment 
Can  lay  on  nature,  is  a paradise 
To  what  we  fear  of  death.” 

Yes,  to  what  we  fear  of  death,  and  not  to  death 
itself.  Are  not  these  vague,  unwarrantable  theories, 
25 


290 


FUTURE  LIFE. 


— for  they  are  all  theories  of  what  lies  after  death, — 
are  not  these  the  occasion  of  most  or  all  the  inclina- 
tion to  disprove  the  immortality  of  the  soul,  the  con- 
tinued existence  of  the  human  spirit? 

Thus  far  we  have  considered  the  question  apart 
from  all  theologies  and  all  church  systems,  and  we 
shall  continue  so  to  consider  it  in  the  Discourse  with 
which  we  will  conclude  the  more  direct  reply  to  the 
inquiry,  “ If  a man  die,  shall  he  live  again  ? ” In  that 
Discourse  I will  present  an  argument  which  to  me 
appears  direct  and  forcible,  and  with  that  argument 
I will  submit  this  momentous  subject  to  your  heart 
and  to  your  judgment. 


DISCOURSE  XX. 


FUTURE  LIFE.  — IMMORTALITY  OF  THE  SOUL. 

IF  A MAN  DIE,  SHALL  HE  LIVE  AGAIN?  — Job  xiv.  14. 

In  considering,  on  former  occasions,  the  prevail- 
ing doctrine  of  rewards  and  punishments,  I have  ob- 
jected to  the  doctrine  of  one  unchangeable  state  of 
eternal  happiness  and  one  unchangeable  state  of 
eternal  misery,  that  it  cannot  account  for,  and  is 
irreconcilable  with,  the  countless  natural  differences 
and  moral  inequalities  of  this  mortal  state. 

If  this  existence  be  preparatory  to  an  immutable 
state  of  happiness  and  an  immutable  state  of  misery, 
into  one  or  the  other  of  which  every  soul  at  death 
must  pass,  then  the  clearest  dictate  of  reason,  and 
the  only  idea  of  strictest  justice,  imperatively  require 
that  all  human  beings  should  enter  upon  responsi- 
ble existence  with  precisely  equal  capacities  and 
exactly  similar  opportunities,  — that  every  soul,  start- 
ing from  the  same  point,  might  fairly  and  justly,  in 
the  exercise  of  moral  freedom,  entitle  itself  to  the 
one  condition  of  eternal  enjoyment,  or  subject  itself 
to  the  other  condition  of  eternal  suffering.  Such  a 


292 


FUTURE  LIFE. 


theory  of  future  rewards  and  punishments  of  neces- 
sity requires  the  suspension  of  the  natural  law  which 
connects  parent  with  child,  and  brings  every  one  of 
a million  of  human  souls  into  being  under  circum- 
stances so  widely  dissimilar.  One  begins  responsi- 
ble action  amid  the  comforts  of  affluence,  another 
amid  the  discomforts  of  deepest  poverty ; one  amid 
intelligence  and  refinement,  another  amid  rudeness 
and  the  grossest  ignorance ; one  with  a system  fair 
and  healthy,  another  with  a system  deformed  and 
diseased  ; one  with  intellect  vigorous  and  active, 
another  with  intellect  feeble  and  sluggish ; one  from 
the  first  moment  to  develop  under  the  most  salu- 
tary influences,  another  from  the  first  moment  to 
develop  under  the  most  pernicious  examples.  Now 
all  these  differences  strict  justice  requires  should  be 
completely  obviated  by  miraculous  power,  if  every 
soul  is  to  procure  for  itself  one  of  two  fixed  and  eter- 
nally contrasting  conditions  from  the  hour  of  death. 

Supposing  two  such  unchangeable  states,  into  one 
or  the  other  of  which  all  souls  do  actually  pass,  there 
is,  manifestly,  the  most  arbitrary,  partial,  and  cruelly 
unjust  arrangement  in  the  present  allotments  of  hu- 
man life ; for,  as  far  as  we  can  determine,  no  two 
of  all  the  throngs  of  human  souls  begin  their  moral 
being  with  exactly  equal  capacities,  and,  in  all  re- 
spects, equally  favorable  opportunities.  Moreover, 
as  we  see,  an  immense  proportion  of  souls  leave  this 
life  before  reaching  any  sense  of  responsibility. 
Now,  in  either  case,  whether  these  innumerable  in- 
fant souls  are  all  removed  to  the  eternally  blessed 
or  the  eternally  cursed  condition,  it  is  equally  unjust 
to  those  who  survive ; for  either  all  should  be  brought 


FUTURE  LIFE. 


293 


with  equal  powers  to  a period  of  responsible  action 
or  moral  probation,  or  all  should  be  transferred  be- 
fore the  period  of  moral  agency  to  the  same  eternal 
state,  and  not  a large  proportion  left  to  linger  out 
this  life,  exposed  to  perils,  to  the  danger  of  ruining 
themselves  and  insuring  their  own  perdition.  To 
me  this  appears  an  argument  of  resistless  force 
against  the  doctrine,  that  this  life  is  a probationary 
state  for  an  unchangeable  future  heaven,  or  an  un- 
changeable future  hell. 

Such  a final  allotment  of  human  souls  leaves  the 
endless  vicissitudes  of  this  present  life  involved  in 
inexplicable  disorder,  and  wrapped  in  impenetrable 
gloom.  We  can  see  nothing  but  an  arbitrary  power 
forcing  us  irresistibly  into  a confused,  mysterious, 
often  uncertain  and  miserable  existence,  and  then, 
whether  permitted  to  remain  till  childhood,  or  youth, 
or  manhood,  or  old  age,  at  once  checking  all  the  or- 
dinary laws  of  our  being,  and  by  a supernatural 
force,  at  death,  transferring  us  at  once  into  unspeak- 
able and  endless  bliss,  or  into  unutterable  and  end- 
less woe. 

Now  what  I desire  you  to  perceive  is  this,  — that 
this  argument  from  the  varied  allotments  of  our 
present  life,  against  such  an  unchangeable  destiny 
of  death,  operates  with  all  its  tremendous  moral  force 
against  the  doctrine  of  the  destruction  of  the  soul  at 
the  same  time  with  the  death  of  the  body. 

Is  death  to  the  body  death  also  to  the  soul  ? 
Then  this  mortal  life  is  our  eternal  life  ; for  it  is  all 
our  life,  and  is  as  arbitrary,  partial,  and  unjust,  as 
the  prevailing  view  of  immutable  happiness  and  im- 
mutable suffering  hereafter.  No  soul  has  the  choice 
25* 


294 


FUTURE  LIFE. 


of  its  birthplace,  or  of  the  circumstances  under  which 
it  begins  its  active  being.  No  soul  has  choice  of  its 
parents,  its  companions,  or  the  good  or  evil  influences 
which  first  surround  it,  and  give  direction  to  its  char- 
acter. Go  to  the  back  streets  and  narrow  alleys  in 
hundreds  of  our  crowded  cities,  in  the  very  centres  of 
our  Christian  civilization,  and  there,  in  the  polluted 
atmosphere  of  low  cellars  and  filthy  corners,  you  find 
hundreds  of  souls  brought  into  being,  who  are  born 
to  poverty,  ignorance,  vice,  crime,  and  moral  dead- 
ness. The  first  dawnings  of  their  intellect  are 
watched  by  the  degraded  and  corrupt,  to  poison  and 
to  brutalize.  From  infancy  to  childhood,  to  youth, 
to  manhood,  to  old  age,  they  pass,  the  victims  of  a 
thousand  influences,  which,  like  coils  of  a deadly  ser- 
pent, tighten  round  them  every  moment.  Fostered 
and  unguided  passion  becomes  habit,  and  forges 
chains  stronger  than  steel  around  them,  and  with  no 
helping  hand  to  release  them,  no  pure  love  to  revive 
their  fainting  virtue,  no  kind  voice  to  rekindle  their 
expiring  moral  courage,  or  to  point  them  to  any  bow 
of  promise,  or  any  star  of  hope,  they  die , — neglected 
in  miserable  dens,  or  amid  diseased  wrecks  of  hu- 
manity in  crowded  hospitals,  or  amid  wretched  crim- 
inals in  dismal  prisons.  Now  can  it  be, — is  this 
death  their  end?  Do  these  souls  sink  into  the  si- 
lence of  eternal  night  ? Is  the  divine  spark  which 
struggled  and  flickered  amidst  noxious  vapors  here, 
eternally  extinguished  ? To  conceive  of  this,  — is  it 
not  to  thrust  God  from  the  universe,  and  leave  all  to 
the  incalculable  chances  of  unintelligent  fate,  and 
blind,  lawless  forces  of  soulless  matter  ? 

How  could  a Supreme  Intelligence  of  infinite  per- 


FUTURE  LIFE. 


295 


fection  thus  mock  and  tantalize  and  trifle  with  his 
creatures,  such  as  we  see  they  are, — making  them 
half  human,  half  divine,  with  bodies  bound  to  earth, 
but  spirits,  like  caged  birds,  yearning,  struggling,  to- 
wards the  skies  ? Would  God  implant  boundless 
hopes,  never  to  be  realized,  — awaken  lofty  aspira- 
tions, only  to  be  mocked, > — enkindle  glorious  imag- 
inings, only  to  vanish  like  momentary  shadows,  — 
then,  chain  this  complex  and  wondrous  being  down, 
to  grovel  amidst  degradation,  and  creep  amid  cor- 
ruption through  all  the  brief  years  of  his  existence,  — 
and  then,  at  last,  with  the  iron  heel  of  an  omnipo- 
tent necessity,  crush  him  into  a handful  of  shape- 
less dust,  and  extinguish  his  consciousness  for  ever  ? 
Would  God  permit  this  to  be  the  destiny  of  thou- 
sands, while  thousands  more  enter  a bark  of  life 
which  is  laden  with  luxuries,  and  glide  smoothly 
along  the  stream  of  time,  fanned  by  breezes  of  sweet- 
est fragrance  and  charmed  with  the  rich  music  of 
tenderest  affections,  and  even  at  the  close  are  sweetly 
deceived  by  illusory  dreams  of  a still  happier  and 
immortal  state  to  follow  this  ? One,  whether  in  pain, 
disease,  ignorance,  and  pollution,  or  in  peace,  health, 
refinement,  and  purity,  living  through  a prolonged 
life  of  eighty,  sixty,  or  forty  years,  — another  only 
preserved  through  twenty,  ten,  or  five  years,  — and 
many  only  for  a day  of  breathing  anguish,  or  of  soft 
repose,  before  sinking  back  into  the  mysterious  noth- 
ingness from  which,  for  an  instant,  they  were  called, 
— are  such  the  varied  and  strange  beginnings,  and  is 
such  the  common  and  eternal  end,  of  this  living  prin- 
ciple we  call  the  human  soul  ? Then  deep  darkness 
settles  down  upon  this  world,  leaving  undiscoverable 


296 


FUTURE  LIFE. 


any  grand  design,  leaving  us  utterly  unable  to  de- 
tect any  intelligible  purpose  or  beneficent  tendency 
or  universal  law  by  which  the  vicissitudes  of  human 
experience  may  be  explained,  or  by  which  the  ap- 
parent contradictions  of  this  actual  life  may  be 
reasonably  reconciled.  Explicable  or  reconcilable 
these  countless  inequalities  of  earth  must  be,  or  man, 
of  all  other  things,  is  the  most  deceived  and  self- 
deceiving,  the  most  incomprehensible  and  unmean- 
ing thing  in  all  the  universe.  Look  back,  then, 
through  the  confused  lights  of  past  history,  look 
round  upon  the  ceaseless  vicissitudes  of  actual  ex- 
perience, and  look  in  upon  your  own  profoundest 
thought,  and  discover,  if  you  can,  any  explaining  or 
reconciling  principle,  except  that  of  the  continued 
existence  of  the  soul  in  a state  of  spiritual  progres- 
sion. 

Is  there  any  intimation  of  such  universal  law  dis- 
coverable in  the  government  of  this  life,  of  human 
action  now  ? The  existence  and  operation  of  such 
a law  is  the  very  basis  of  all  human  calculation. 
The  universal  law  of  development  and  progression 
is  the  basis  of  all  intelligent  exertion  and  all  mor- 
al action.  In  the  order  or  the  disorder  of  life,  we 
see  alike  the  operation  of  this  law ; we  see  it  rec- 
ognized and  obeyed,  or  unrecognized  and  dis- 
obeyed, and  in  either  case  producing  its  natural 
effect,  harmony  or  confusion, — when  thwarted  pro- 
ducing disorder,  when  regarded  producing  order.  It 
is  impartial  in  its  operation,  never  suspended  in 
favor  of  innocence  and  goodness,  any  more  than  of 
guilt  and  vice.  This  moral  law  is  ceaseless  in  its 
action,  and  if  obstructed  long  in  its  channel,  like  a 


FUTURE  LIFE. 


297 


stream  checked  in  its  natural  course,  it  rises  and 
overflows  and  spreads  destruction  in  its  path,  until  it 
finds  its  operation  natural,  unrestrained.  Whether  by 
the  ignorant  or  wilful  perversion  of  this  great  moral 
law  of  life,  physical  death  comes  alike  to  the  inno- 
cent ,child  and  the  unjust  man,  to  the  youthful  and 
to  the  aged,  to  the  healthy  and  to  the  diseased;  and 
when  the  misfortune  has  come  and  passed,  we  often 
see  and  understand  how  easily  all  could  have  been 
obviated,  by  observing  the  universal  law  of  natural 
development  and  progression.  Thus  we  see  how 
necessarily,  by  the  great  divine  law,  child  is  con- 
nected with  parent  and  parent  with  child,  friend 
with  friend,  neighbor  with  neighbor,  and  each,  even 
the  humblest  member,  with  the  good  or  evil,  the  im- 
provement or  injury,  of  a whole  community.  This 
universal  law  actually  explains  or  accounts  for  all 
the  inequalities  and  differences  of  human  experience, 
as  far  as  we  can  see  its  operation ; tSat  is,  till  the 
death  of  the  body,  when  our  material  organs  of  ob- 
servation, so  limited  in  their  power,  can  trace  the 
operation  of  the  mind’s  development  no  farther. 
But  can  this  explanation  be  enough  ? It  is  only  an 
explanation  at  all,  on  the  supposition  that  the  soul 
or  vital  principle  of  man  continues  to  exist  under  the 
operation  of  the  same  grand  law  of  development, 
until  the  soul,  free  from  all  outward  pressures,  can 
live,  improve,  and  enjoy  in  the  exercise  of  its  free 
moral  agency. 

Were  death  to  the  body  also  extinction  to  the 
soul,  so  far  from  any  such  inexorable  law  of  develop- 
ment reconciling  us,  by  its  explanation,  to  the  moral 
inequalities  of  actual  life,  we  should  be  tempted  to 


298 


FUTURE  LIFE. 


charge  injustice  and  cruelty  on  the  source  of  a law 
so  rigidly  and  invariably  enforced.  At  the  very  best, 
we  should  be  overwhelmed  in  mystery,  amazement, 
and  terror.  Life  being  so  short  at  longest,  and 
oftentimes  so  full  of  sorrow,  suffering,  and  anguish, 
every  human  sense  of  mercy  and  justice  would 
impel  us  to  ask,  Why  should  God  permit  the  opera- 
tion of  a law  which,  unrestrained,  must  produce 
these  sad  effects  ? Why  not  interfere  miraculously, 
and  with  an  arm  of  omnipotent  power  arrest  the 
natural  order  of  events,  which  brings  human  souls 
into  this  brief  life  under  circumstances  so  widely 
different?  Why  should  not  the  Supreme  Sovereign 
declare,  in  the  exercise  of  his  infinite  pleasure,  that 
all  souls,  despite  all  natural  laws,  shall  begin  exist- 
ence with  equal  chances  and  capacities  for  freely 
securing  improvement  and  happiness,  through  the 
whole  of  their  brief  being,  which  begins  and  ends  on 
earth  ? This1  we  should  feel,  and  this  every  human 
sense  of  justice  would  expect,  were  it  not  that  there 
is  an  almost  universal  natural  conviction  that  death 
itself  is  only  an  event  in  a progressive  spiritual  life, 
in  the  continuance  of  which  the  immortal  soul  shall 
find  room  for  improvement,  unburdened  by  the  in- 
evitable restraints  of  this  exceedingly  imperfect  ma- 
terial condition.  This  general  conviction  of  the  con- 
tinued life  of  the  human  spirit  is  all  that  satisfac- 
torily explains  to  us  the  moral  inequalities  of  earth, 
and  it  is  all  that  can  reasonably  reconcile  the  appar- 
ent moral  contradictions  in  our  experience,  — it  is  all 
that  does  reconcile  us  to  the  endurance  of  what  we 
call  life’s  evils.  On  any  other  supposition,  we  never 
could  feel  reconciled  to  suffer  daily  and  hourly  as 


FUTURE  LIFE. 


299 


we  do,  for  the  ignorance  as  well  as  for  the  wicked- 
ness of  our  fellow-men,  whether  only  our  fellow- 
citizens  or  our  dearest  friends.  On  any  other  sup- 
position, life  might  appear  an  enigma,  and  death  a 
tragedy.  The  heavens  might  seem  as  if  eternally 
hung  in  black,  and  earth  as  a revolving  cemetery  of 
open  graves,  into  which  at  every  step  we  were  liable 
to  fall  and  be  buried  out  of  sight  for  ever.  Were  the 
grave  the  end  of  all  that  is  human,  we  reasonably 
feel  that  God  would  restrain  the  operation  of  natu- 
ral law,  and  forbid  human  freedom  of  volition  and 
action,  so  as  to  equalize  more  the  moral  condition  of 
man  in  his  short  career,  to  correct  the  errors  and 
obviate  the  innumerable  sorrowful  disasters  of  our 
mortal  experience. 

This  argument  for  the  immortality  of  soul,  as  you 
perceive,  rests  entirely  upon  the  undeniable  fact  of 
the  great  moral  disparities  of  human  life,  and  not 
upon  any  feelings  of  repugnance  which  may  be 
entertained  at  the  idea  of  spiritual  extinction.  Such 
repugnance,  as  we  plainly  see,  is  far  from  being 
universal,  and  therefore  can  prove  nothing  as  to  the 
future. 

The  argument  rests  on  much  higher  ground  than 
any  supposed  instinctive  dislike  to  annihilation, 
namely,  on  the  indubitable  fact  of  the  immense 
moral  inequality  of  souls  at  their  entrance  upon 
moral  agency.  That,  on  the  whole,  there  is  in  the 
present  life  more  of  good  than  evil,  I most  cheerfully 
admit.  That,  with  a vast  majority  of  human  beings, 
real  enjoyment  and  virtue  and  hope  immensely  pre- 
ponderate over  vice,  suffering,  and  fear,  in  their  actual 
experience,  is  one  of  the  most  cherished  principles  of 


300 


FUTURE  LIFE. 


my  religious  faith.  Should,  therefore,  a divine  reve- 
lation, well  attested,  direct  and  irresistible  and  un- 
ambiguous, be  made  to  universal  man,  that  the  soul 
is  mortal,  and  perishes  at  death,  I could  submit  and 
thank  the  creative  power,  in  humble  and  awful  grat- 
itude for  the  blessings  I now  enjoy.  Though  I 
could  neither  explain  nor  reconcile  the  general  phe- 
nomena of  life,  still  I could  serve,  I could  adore,  the 
Supreme  Power,  whose  ways  were  so  utterly  inscru- 
table to  human  eyes.  I might  look  abroad  on  the 
fair  face  of  nature,  from  the  star-studded,  glorious 
heavens  to  the  richly  variegated  scenes  of  earth,  and 
with  an  humble,  if  not  a fearful  gratitude,  I might 
feel  that 

“ For  me  kind  Nature  wakes  her  genial  power, 

Suckles  each  herb  and  spreads  out  every  flower  ; 

For  me,  the  mine  a thousand  treasures  brings, 

For  me,  health  gushes  from  a thousand  springs, 

Seas  roll  to  waft  me,  suns  to  light  me  rise,  — 

My  footstool  earth,  my  canopy  the  skies.” 

This  might  be  my  language,  as  it  might  be  my 
experience.  Still,  as  I might  look  into  the  many 
wretched  abodes  of  vice  and  ignorance  and  crime, 
and  hear  the  wail  of  mourning,  bleeding,  crushed, 
and  desponding,  suffering  hearts,  I should  feel  that 
an  awful,  impenetrable  shade  of  mystery  enveloped 
human  life;  — so  strangely  different,  so  widely  dif- 
ferent from  beginning  to  the  end,  and  all  so  brief! 
Multitudes  diseased  and  deformed,  in  body  and  in 
mind,  so  hapless  and  so  hopeless ; multitudes  in 
idiocy,  insanity,  imbecility,  groping  their  way 
through  the  blackness  of  a moral  night,  scarce 
knowing  enough  to  bless  or  curse  their  own  exist- 
ence, their  pale  flame  of  life  so  soon  expiring,  they 


FUTURE  LIFE. 


301 


so  soon  stumbling  into  the  abyss  of  eternal  oblivion, 
to  be  for  ever  nothing!  I should  feel  overwhelmed 
with  solemn  and  unutterable  wonder,  half  fearing 
every  moment  that  the  curtain  of  death  would  fall 
and  extinguish  my  own  dim  light,  and  half  hoping 
that  some  wonderful  display  of  divine  beneficence 
would  lift  the  cloud  of  sorrow  from  the  world,  and 
leave  all  souls  here,  brief  as  their  being  might  be,  in 
a paradise  of  unbroken  peace  and  purity  and  love. 
But  without  such  undoubted  and  universal  revela- 
tion as  to  the  extinction  of  the  soul  at  death,  every 
emotion  of  my  spirit,  every  voice  of  nature,  every 
groan  and  wail  of  sorrow-stricken  hearts,  and  every 
voice  from  a million  graves  of  the  departed,  seem  to 
unite  in  exclaiming,  with  one  joyous  sound,  The 
soul  lives ! the  soul  never  dies ! but  from  the  mo- 
ment of  dissolution  with  the  mortal  frame  lives  in 
an  eternally  progressive  life,  of  eternally  expanding 
beauty,  proportioned  with  the  exactest  precision  to 
the  actual  capacities  and  moral  improvement  of 
each  and  every  human  spirit,  as  it  lived  and  left  this 
earth. 

Now,  in  closing,  as  I have  not  dogmatized,  nor 
offered  any  creed  upon  this  point  as  essential  to 
your  belief,  — for  the  truth  does  not  depend  either 
upon  your  belief,  or  disbelief,  or  unbelief, — permit  me 
to  remind  you  that  the  adoption  of  any  one  opinion, 
as  to  the  existence  or  non-existence  of  the  soul  in 
the  unseen  future,  does  not  of  necessity  change  in 
the  smallest  measure  the  terms  of  your  true  happi- 
ness now  in  this  life,  the  reality  of  which  you  cannot, 
do  not  deny. 

Your  faith,  or  want  of  faith,  in  a futurity,  leaves 

26 


302 


FUTURE  LIFE. 


the  terms  of  your  true  enjoyment  here  to-day  un- 
changed and  still  unchangeable.  An  upright,  man- 
ful career  of  fidelity  to  your  moral  sense,  a life  of 
truth,  justice,  and  fraternal  affection,  ever  have  been, 
and  are  now,  the  indispensable  terms  of  the  soul’s 
dignity  and  happiness  on  earth,  even  though  your 
soul  should  expire  with  the  last  breath  of  your  de- 
caying mortal  frame.  Whatever  else  is  true,  this  is 
all-important  to  our  remembrance.  The  stability  of 
the  laws  of  life,  confirmed  by  all  revelation,  human 
and  divine,  gives  us  the  firmest  assurance  of  this 
truth.  Let  us  live  then,  that  at  its  close  we  may 
look  back  and  say  this  life  has  been  a blessing,  even 
on  the  supposition  that  no  spirit  should  survive  be- 
yond the  tomb.  By  living  well,  doing  justly,  loving 
mercy,  and  walking  humbly,  extending  our  knowl- 
edge, quickening  the  intellect,  expanding  the  heart, 
and  taking  the  wide  world  into  the  embrace  of  our 
spiritual  affections,  — this  life  itself  may  be  an  in- 
expressible blessing,  calling  for  our  profoundest  grat- 
itude. Thus  shall  we  attest,  and  be  more  sensible 
of,  the  worth,  the  dignity,  the  divinity  of  our  nature, 
whether  or  not  we  find  a firm  faith  in  the  spirit’s 
immortality.  But  for  the  reasons  which  I have 
assigned,  and  without  a most  explicit  and  universal 
revelation  to  that  effect,  I cannot  believe  that  death 
extinguishes  the  human  soul.  The  design  of  human 
existence  seems  only  to  be  discoverable ; the  amaz- 
ing and  countless  disparities  of  earth  seem  only  to  be 
explicable ; and  our  minds  can  be  reconciled  to  ex- 
isting vicissitudes  only  by  regarding  this  as  an  eter- 
nal life,  — to  you  begun  when  you  began,  to  me 
begun  when  I began,  and  continuing  on  past  all 


FUTURE  LIFE. 


303 


that  is  now  visible,  death  being  a change,  and  but  a 
change,  of  mere  environments,  — violence  breaking, 
or  ignorance  deranging,  or  old  age  impairing,  the 
material  organism,  in  consequence  of  which  the  soul 
withdraws,  and  leaves  the  frame  to  return  to  its 
kindred  elements,  to  recombine  and  perform  the 
same  office  for  yet  other  souls,  bom  to  people  im- 
mortality. 

“ When  coldness  wraps  this  suffering  clay, 

O whither  strays  the  immortal  mind  ? 

It  cannot  die,  it  cannot  stay, 

But  leaves  its  darkened  dust  behind. 

“ Eternal,  boundless,  undecayed, 

A thought  unseen,  but  seeing  all, 

All,  all  in  earth  or  skies  displayed, 

Shall  it  survey,  shall  it  recall. 

“ Each  fainter  trace  that  memory  holds, 

So  darkly,  of  departed  years, 

In  one  broad  glance  the  soul  beholds, 

And  all  that  was,  at  once  appears. 

“ Above  all  dread,  hope,  hate,  or  fear, 

It  lives,  all  passionless  and  pure  ; 

An  age  shall  fleet  like  earthly  year, 

Its  years  as  moments  shall  endure. 

“ Away,  away,  without  a wing, 

O’er  all,  through  all,  its  thoughts  shall  fly,  — 

A glorious  and  eternal  thing, 

Forgetting  what  it  was  to  die.” 


DISCOURSE  XXI. 


REFLECTIONS  ON  DEATH,  LIFE,  AND  FUTURITY. 

NOW  IS  THE  ACCEPTED  TIME. — 2 Cor.  vi.  2. 

SHALL  MORTAL  MAN  BE  MORE  JUST  THAN  GOD  ? — <Job  iv.  17. 

As  to  the  future,  whether  or  not  there  is  a life 
succeeding  this,  or,  if  there  be,  what  is  probably  its 
nature  and  design,  — and  what  relation  this  mortal 
existence  may  sustain  to  that,  — there  are  doubtless 
many  who  are  wholly  indifferent,  if  we  may  judge 
from  observation.  But  many  more,  and  probably  a 
majority  of  those  who  are  brought  up  under  the  in- 
fluences of  what  is  commonly  called  Christianity, 
are  anxious  and  troubled  as  to  that  great  unknown, 
that  great  unseen,  which  we  call  the  future  life,  and 
this  anxiety  is  so  continual  as  to  impart  a gloomy 
shade  to  the  wThole  character.  They  become,  as  one 
of  the  New  Testament  writers  expresses  it,  “ through 
fear  of  death,  all  their  lifetime  subject  to  bondage.” 

Of  these  two  classes  of  persons,  each  may  be  sub- 
divided into  two  other  classes.  Of  those  who  exhibit 
an  indifference  to  everything  relating  to  the  future, 
some  are  indifferent  because  of  their  almost  com- 
plete ignorance,  their  incapacity  for  anything  like 


DEATH,  LIFE,  AND  FUTURITY. 


305 


continuous  thought,  their  entire  absorption  in  the  la- 
bors or  pursuits  of  the  moment.  Their  struggle  for 
the  necessaries  of  life,  or  for  comfort  and  luxury,  if 
perchance  they  aspire  to  comfort  and  luxury,  de- 
mands all  their  energies  ; they  live  for  to-day,  or  per- 
haps for  to-morrow,  or  perhaps  they  look  forward  to 
next  year.  When  sickness  and  death  enter  their 
circle,  it  is  not  to  awaken  alarm,  it  is  scarcely  to 
suggest  a great  or  serious  thought.  For  a moment 
there  is  a shock  to  the  feelings,  — some  affections  are 
rudely  severed,  — there  is  a disarrangement  of  some 
plans,  there  is  a temporary  feeling  of  disappointment ; 
but  even  this  is  perhaps  relieved  by  the  reflection, 
that  there  is  more  room  for  the  survivors,  and  that 
there  are  fewer  obstacles  in  the  way  of  the  exertions 
of  those  who  remain.  Then  others  are  indifferent,  be- 
cause for  a time  they  have  dwelt  too  entirely  upon 
the  future.  So  desirous  have  they  been  of  determin- 
ing the  nature  of  that  future,  and  their  possible  des- 
tiny therein,  that  they  have  overlooked  present  duty, 
present  enjoyment,  and  everything  temporal.  Hav- 
ing taken  one  point  of  view,  and  determined  to  look 
towards  one  object,  their  views  and  reflections  have 
all  been  one-sided,  their  speculations  have  all  flowed 
in  one  channel,  and  still  they  have  arrived  at  no 
satisfactory  conclusion.  The  curtain  dividing  them 
from  the  invisible  world  remains  impenetrable  as 
ever,  and  finally,  being  suddenly  aroused  to  the  ne- 
cessities of  the  present,  they  have  allNat  once  dis- 
missed the  future  from  their  thoughts,  thrown  off  all 
anxiety,  and  become  groundlessly  sceptical  of  every- 
thing relating  to  another  existence. 

Of  the  second  class  of  persons,  — those  who  are 

26* 


306 


DEATH,  LIFE,  AND  FUTUHITY. 


continually  troubled  as  to  another  world,  — the  un- 
easiness of  one  portion,  by  much  the  larger,  origi- 
nates in  their  views  of  the  nature  of  God  and  of 
religion.  Having  no  doubts  of  the  existence  of  the 
Deity  and  of  religious  obligation,  they  take  for  grant- 
ed the  truth  of  their  first-taught  doctrines.  They 
regard  all  men  as  naturally  guilty,  being  born  sinful 
and  wicked  in  consequence  of  the  first  sin  of  one 
man,  thousands  of  years  ago.  Regarding  every  hu- 
man being  born  into  the  world  as  doomed  to  a miser- 
able and  endless  perdition,  unless  there  be  a direct 
supernatural  intervention,  and  believing  there  has 
been  such  an  intervention  of  which  some  are  to  en- 
joy the  advantage,  but  still  being  unable  to  decide 
who  they  are  who  are  to  enjoy  the  advantage,  they 
are  naturally  perplexed  between  hope  and  fear  as  to 
their  own  eternal  destiny.  Strong  as  may  be  their 
faith,  and  high  as  may  be  their  hopes,  there  is  still 
an  uncertainty  which  interferes  essentially  with  all 
their  present  enjoyments. 

The  difficulties  of  another  portion  of  this  class 
are  purely  of  a speculative  character.  These  persons 
are  not  much  troubled  as  to  their  own  eternal  des- 
tiny, at  least.  They  love  to  speculate  and  theorize 
concerning  the  future.  Perhaps  they  persuade  them- 
selves into  the  belief  of  a theory  on  the  subject, 
which  theory  they  are  so  desirous  of  propagating 
that  they  are  inattentive  to  the  immediate  duties  of 
their  social  relations,  which  inattention  diminishes 
their  influence  among  their  neighbors  and  fellow- 
citizens,  and  renders  themselves,  their  character,  and 
their  theory  obnoxious  to  reproach,  however  sincere 
they  may  be,  and  however  logical  and  just  may  be 
their  theory  of  a future  life. 


DEATH,  LIFE,  AND  FUTURITY. 


307 


There  is  another  class,  less  numerous  probably 
than  either  of  the  other  two  ; namely,  a class  who 
are  neither  too  indifferent  nor  too  solicitous  regard- 
ing the  future  world,  or  the  final  destiny  of  human 
beings.  If  it  be  possible  to  be  so  absorbed  in  the 
immediate  duties  of  daily  life,  so  intent  upon  the 
employment  of  agencies  around  us  for  improving 
and  securing  the  health,  education  of  the  physical 
and  mental  powers  we  now  possess,  and  so  engaged 
in  the  performance  of  every  possible  office  of  be- 
nevolence toward  our  fellow-beings,  as  to  leave  the 
invisible,  the  unexplored  and  unexplained  future  en- 
tirely in  the  hands  of  the  supreme  disposing  Power, 
— if  such  a condition  be  possible,  it  is  a condition 
greatly  to  be  desired.  Such  a condition  would  cer- 
tainly be  the  perfection  of  earthly  enjoyment  in  the 
existing  state  of  human  society. 

It  is  told  of  an  eminent  philanthropist,  who  de- 
voted his  whole  time,  talents,  and  wealth  to  the  pro- 
motion of  the  welfare  of  needy  and  unenlightened 
fellow-men,  supplying  their  wants  and  cultivating 
their  hearts  and  minds,  that  when  some  one  whose 
religion  was  less  disinterested,  less  self-forgetful,  in- 
quired of  him  whether,  in  his  constant  activity  for 
the  welfare  of  others,  he  secured  the  welfare  of  his 
own  soul,  he  replied,  “ Why,  in  truth,  sir,  I have  been 
so  absorbed  in  providing  for  the  comforts  of  the  bod- 
ies and  souls  of  others,  that  I have  forgotten  that  I 
had  a soul.”  This  expression  is  of  course  to  be  un- 
derstood in  the  generous  spirit  in  which  it  was  ut- 
tered, in  the  common  freedom  of  language ; for  no 
better  evidence  could  be  desired  of  the  true  life  of  a 
true  spirit,  than  that  afforded  by  such  self-forgetful 
and  generous  activity. 


308 


DEATH,  LIFE,  AND  FUTURITY. 


Too  much  self-consciousness,  here  is  the  misfor- 
tune, — an  activity  creating  self-forgetfulness,  here  is 
the  corrective.  That  many  more  would  attain  to 
this  desirable  condition  cannot  be  questioned,  could 
minds  but  grow  to  a rational  maturity  unbiassed  by 
pre-established  theories  concerning  a future  world. 
But  some  theory  respecting  the  eternal  destiny  of 
human  souls  is  one  among  the  first  impressions 
which  parents  and  teachers  regard  it  as  a duty  to  fix 
on  the  infant  mind.  Everything  relating  to  the  un- 
seen and  future  is  received  without  qualification  and 
without  suspicion  by  the  child,  especially  when  im- 
parted by  those  toward  whom  its  first  affections  are 
developed.  It  is  rare,  indeed,  that  the  mind  finds 
itself  enabled  to  throw  off  this  early  impression,  even 
when  the  mature  reason  has  become  convinced  that 
the  opinion  itself  is  untenable  and  erroneous,  and 
that  the  affection  which  taught  it  was  uninformed 
and  misguided. 

But  sometimes  a vigorous  understanding  rises 
above  all  impressions  that  cannot  be  sustained  by 
unimpassioned  reason,  and  in  the  majesty  of  its 
might  stands  forth  free  and  unfettered,  solicitous  only 
to  discern  the  way  of  duty  now , — anxious  only  to 
perceive  how  it  may  best  develop  its  energies  to- 
day ; and  as  the  methods  and  means  of  benevolent 
activity  multiply  before  it,  the  mind  finds  its  powers, 
and  the  heart  its  affections,  expanding  in  a corre- 
sponding ratio.  The  curtain  that  divides  the  material 
from  the  immaterial,  or,  to  speak  more  intelligibly, 
the  visible  from  the  invisible,  may  remain  as  impen- 
etrable as  before;  but  every  cloud  that  seemed  to 
hang  threateningly  or  repulsively  around  it  rolls 


DEATH,  LIFE,  AND  FUTURITY. 


309 


away,  and  leaves  a horizon  as  fair,  as  bright,  as 
beautiful  and  inviting,  around  the  grave  of  manhood, 
or  the  tomb  of  age,  as  round  the  slumber  of  child- 
hood or  the  sleep  of  youth. 

There  is  a point  at  which  there  is  probably 
an  entire  unanimity  of  sentiment.  It  is  this,  that 
the  man  who  employs  his  whole  time,  from  the 
period  of  his  individual  responsibility,  in  the  com- 
bined duties  of  preserving  and  promoting  his  own 
health  of  body  and  of  mind,  endeavoring  by  every 
proper  method  to  ameliorate  the  condition  of  his  ^ 
fellow-man,  meeting  disappointments  calmly,  en- 
during trials  bravely,  laboring  on  indefatigably, 
and  hoping  on  while  life  remains, — -such  a human 
spirit,  whatsoever  may  be  its  theory,  or  whether 
it  have  any  theory  regarding  the  eternal  destiny 
of  souls,  can  have  no  reasonable  ground  for  appre- 
hension ; it  is  scarcely  possible  that  he  can  enter- 
tain a sentiment  of  fear  as  to  the  future.  Indeed, 
intelligent  and  well  acquainted  as  he  may  be  with 
the  conjectures  of  metaphysicians  or  theologians,  he 
is  undisturbed  as  to  the  issue,  concerning  which  all 
reasoning  and  all  speculation  must  at  the  best  ter- 
minate in  conjecture.  That  saying  of  Peter,  “ In 
every  nation  he  that  feareth  God,  and  worketh  right- 
eousness, is  accepted  with  him,”  meets  with  a uni- 
versal and  cordial  response  from  every  human  intel- 
lect and  heart.  Such  a man  as  we  have  supposed, 
who  is  engaged  in  working  righteousness,  that  is,  in 
unceasing  activity  for  good  in  every  sphere  he  occu- 
pies, however  confined  or  however  extended,  whether 
it  be  for  his  home,  his  neighbor,  his  country,  or  the 
world,  — such  a man  cannot  fail  to  reverence  the 


310 


DEATH,  LIFE,  AND  FUTURITY. 


Deity,  the  source  and  perfection  of  all  beneficence. 
His  labor  is  his  worship,  his  deeds  are  his  perpetual 
prayer.  So  that  all  the  conditions  are  fulfilled  in 
him.  It  can  matter  little  to  him  in  what  land,  or 
under  what  institutions,  he  may  live,  — it  can  matter 
little  what  ritual  may  be  administered  in  churches, 
or  what  systems  of  theology  may  be  compiled  in 
libraries,  or  expounded  in  pulpits.  His  ritual  is  every 
agency,  whether  out  of  the  church  or  in  it,  which  com- 
mends itself  as  an  instrument  for  promoting  good ; 
and  like  the  insect  which  extracts  the  honey  unmixed 
with  poison  from  every  flower,  he  detects  as  by  a 
spiritual  instinct  what  is  heavenly  and  humane  in 
every  system,  whilst  he  leaves  untouched  the  severe 
dogmas,  the  iron  weapons,  and  human  framework 
of  them  all,  to  decay  and  perish  under  the  corroding 
influence  of  time,  and  before  the  sunlight  of  eternal 
truth. 

Here  again  appears  what  seems  to  me  to  be  the 
prevailing  misconception  of  the  nature  and  design  of 
Christianity.  I mean  by  Christianity  the  precepts 
and  principles  exemplified  by  the  spirit  and  life  of 
Jesus.  For  the  most  part,  all  of  these  precepts, 
principles,  spirit,  and  life  of  Jesus  are  disregarded, 
and  one  event,  the  single  circumstance  of  his  death, 
made  to  appear  as  the  great  and  supernatural  agent, 
and  evidence,  and  completion  of  a plan  devised  with 
reference  to  the  destiny  of  human  souls  in  another, 
the  unseen  and  eternal  world.  Not  for  an  instant 
would  I have  one  lose  this  noble  hope  of  another,  a 
higher  and  enduring  life  ; but  better,  far  better,  to 
most  men  would  it  be,  could  they  be  taught  the  rules 
and  principles  of  a Christian  life,  that  is,  of  the  life  of 


DEATH,  LIFE,  AND  FUTURITY. 


311 


the  human  being  here,  now,  every  day ; better  far, 
could  most  men  be  taught  and  imbued  with  these, 
entirely  separate  from  all  reference  to  another  world  ; 
better  far,  that  men  should  never  hear  of  theories 
concerning  heaven  and  hell,  rewards  and  punish- 
ments in  a state  beyond  the  grave,  until  the  works 
of  God  and  the  word  of  God,  and  their  own  con- 
sciences, and  their  own  experience  of  the  world 
about  them,  should  awaken  them  to  reflection,  and 
to  unbiassed  reason.  More  active,  purer,  and  hap- 
pier would  be  the  mortal  existence  of  most  men  if 
left  in  this  condition  as  regards  the  invisible  world, 
than  to  be  imbued  from  infancy  with  some  idea  con- 
cerning the  eternal  destiny  of  souls  which  makes 
this  existence  appear  brief,  toilsome,  and  miserable, 
and  which  keeps  them  all  their  days  subject  to  bond- 
age through  fear  of  death. 

I would  not  adopt  the  saying,  that,  u if  ignorance 
is  bliss,  ’t  is  folly  to  be  wise  ” ; for  the  sorrows  of  wis- 
dom are  better  than  even  the  bliss  of  ignorance.  But 
whilst  there  is  so  much  to  be  done  now  that  is  prac- 
ticable, and  so  much  to  be  acquired  that  is  attain- 
able, it  is  not  the  mark  of  wisdom  to  diminish  the 
enjoyment  and  abridge  the  number  of  our  days  by 
vague  conjectures  and  fretful  apprehensions  as  to 
what  may  be  the  fate  of  the  spirit  a thousand  years 
after  its  separation  from  this  mortal  body.  It  is  as 
unmanly  as  it  is  illogical  and  untrue,  to  allege,  as  it 
sometimes  is  alleged,  that  only  the  rewards  of  a fu- 
ture heaven  and  the  punishment  of  a future  hell  can 
impel  us  to  rectitude  and  deter  us  from  vice,  can  al- 
lure us  to  the  good  and  alarm  us  from  the  evil.  The 
child,  who  from  sympathy  rejoices  in  the  smile  and 


312 


DEATH,  LIFE,  AND  FUTURITY. 


is  saddened  by  the  sorrow  of  its  mother,  lives  and 
enjoys  life,  unincited  by  the  idea  of  a future  heaven, 
and  undismayed  by  the  terrors  of  a future  hell.  It 
is  no  thought  of  reward  in  a future  life  that  in- 
duces the  child  or  youth  to  obey  and  venerate  and 
love  its  parents.  It  is  the  kind  look,  the  approving 
word  or  gentle  act,  of  the  tender  mother,  or  the  fond 
father,  which  is  at  once  the  incentive  and  reward  of 
the  uncorrupted  and  unperverted  child.  It  is  the 
consciousness  that  disobedience,  or  unkindness,  or 
violence,  or  thoughtlessness,  inflicts  pain  or  sorrow 
on  the  affectionate  parent,  — it  is  this  that  deters  the 
child  from  wrong  purposes  and  words  and  acts.  No 
promise  of  happiness  and  no  threatening  of  pain  in 
a world  beyond  the  grave,  can  do  much  to  affect  the 
children  of  a faithful  and  indulgent  parent.  All  ar- 
guments relating  to  a spiritual  existence  in  another 
world  fall  unheeded  on  the  ears  of  children,  and  have 
but  little  influence  in  forming  the  character  and  di- 
recting the  actions  of  most  persons  in  early  life. 
That  law  which  Paul  speaks  of  as  written  on  the 
heart  of  all  men,  which  furnishes  to  all  in  some  kind 
and  degree  an  instinctive  perception  of  right  and 
wrong,  determines  almost  every  act  of  our  earlier 
years,  before  religious  prejudices  have  become  fixed, 
and  sectarian  theories  settled  in  the  mind.  And  thus 
it  would  be  through  life  with  most  men,  if  left  en- 
tirely uninfluenced  by  either  fears,  or  hopes,  or  opin- 
ions, as  to  the  eternal  destiny  of  souls. 

They  disregard  both  facts  and  reason,  who  assert 
that  they  would  not  avoid  vice  and  crime,  were  it 
not  from  fear  of  the  wrath  of  the  Deity,  and  an  in- 
fernal abode  with  fiends  for  ever.  There  are  fami- 


DEATH,  LIFE,  AND  FUTURITY. 


313 


lies  and  tribes  of  men,  as  well  as  children  and  unin- 
formed deaf  and  dumb  persons,  — i.  e.  uninstructed 
with  reference  to  any  other  than  the  life  they  see, — 
who  have  a consciousness  of  right  and  wrong,  and 
who  strive  to  perform  the  one  and  avoid  the  other,  as 
scrupulously  as  the  most  dogmatical  believer  in  the 
rewards  and  punishments  of  another  existence.  To 
the  human  being  who  has  never  learned  of  life  be- 
yond the  present,  who  has  been  uninfluenced  by  a 
single  promise  or  a single  threatening  referring  to 
the  future,  vice  is  no  less  vice,  and  virtue  is  no  less 
virtue,  the  immediate  effect  of  vice  is  no  less  certain, 
and  the  immediate  effect  of  virtue  is  no  less  sure, 
than  to  the  man  who  ponders  every  utterance  and 
act  to  ascertain  its  bearing  on  his  condition  in  eter- 
nity. To  the  man  who  has  never  had  any  concep- 
tion of  a future  life,  or  who  becomes  persuaded  that 
Deity  and  demon,  heaven  and  hell,  happiness  and 
misery,  all  relating  to  an  existence  beyond  the  pres- 
ent, are  only  dreams  of  the  imagination,  beginning 
and  ending  only  in  our  own  conceptions, — to  that 
man’s  present  comfort  it  is  just  as  essential  that  his 
relatives,  friends,  neighbors,  and  fellow-citizens  should 
be  truthful,  and  just,  and  enlightened,  and  courteous, 
as  to  his  who  lives  in  constant  view  of  an  eternal 
world.  A confirmed  fatalist  or  atheist  may  be  your 
nearest  neighbor,  and  it  is  just  as  essential  to  your 
enjoyment  that  you  should  both  be  honorable,  gen- 
erous, true,  and  kind,  as  if  you  were  both  confirmed 
in  the  faith  of  a Christian  immortality. 

The  only  all-important  concern  of  a man,  then,  is 
to  be  good  and  do  good,  to  seek  for  the  best  and 
do  for  the  best,  now,  to-day,  to-morrow,  and  al- 
27 


314 


DEATH,  LIFE,  AND  FUTURITY. 


ways,  and  to  be  so  absorbed  in  this,  that  thoughts 
of  the  future  shall  have  little  opportunity  to  obtrude 
themselves  upon  us,  and  then  never  in  an  offensive 
form,  but  only  as  a bright  conjecture  or  a brighter 
hope.  Present,  perpetual  activity  is  the  only  safe 
defence  against  undue  solicitude.  Labor  is  the  true 
life,  and  labor  is  the  true  rest. 

“ Labor  is  rest  from  the  sorrows  that  greet  us, 

Rest  from  all  petty  vexations  that  meet  us, 

Rest  from  sin-promptings  that  ever  entreat  us, 

Rest  from  world-Sirens  that  lure  us  to  ill. 

Work, — and  pure  slumbers  shall  wait  on  thy  pillow  ; 

Work,  — thou  shalt  ride  over  care’s  coming  billow ; 

Work  with  a stout  heart  and  resolute  will. 

Work  for  some  good,  be  it  ever  so  slowly  3 
Cherish  some  flower,  be  it  ever  so  lowly  3 
Labor,  — all  labor  is  noble  and  holy  ; 

Let  thy  great  deeds  be  thy  prayer  to  God.” 

In  such  diligent  activity,  in  such  unceasing  worship 
now,  is  the  only  true  repose  from  perplexing  anxiety 
to  know  the  future,  the  invisible,  the  bourne  whence 
no  traveller  returns  with  messages  to  satisfy  our  won- 
derings. 

Wide  as  may  be  the  differences  of  opinion  among 
sects  of  Christians,  there  will  probably  be  no  dispute 
on  this  point,  — that  he  who  lives  such  a life  of 
humble,  self-forgetful  benevolence  can  have  little  to 
apprehend  from  the  change  which  men  call  death  ; 
his  faithfulness  over  the  few  and  small  things  makes 
him  ruler  over  many  and  great  things ; and  it  is  a 
small  concern  what  may  be  the  theory  entertained  by 
such  a human  being  concerning  the  eternal  world,  or 
whether  he  may  have  framed  any  theory. 

But  this,  just  and  reasonable  as  it  is,  does  not,  it 


DEATH,  LIFE,  AND  FUTURITY. 


315 


may  be  said,  meet  the  case  of  the  world  as  it  is. 
Death  is  certain.  Daily,  hourly,  it  removes  friends 
and  neighbors  and  fellow-beings  from  our  presence. 
The  wise  and  the  illiterate ; the  honorable  and  the 
mean  ; the  benevolent  and  the  heartless ; the  man 
who  loses  sight  of  every  selfish  consideration  in  the 
immediate  discharge  of  duty,  and  the  man  who 
never  loses  sight  of  some  personal  end,  who  buys 
and  sells  and  prays  and  worships  only  to  benefit 
himself, — dissolution  is  an  event  common  to  them 
all.  Each  day,  each  hour,  the  eye  of  some  is  grow- 
ing dim,  and  the  blood  growing  cold,  and  the  spirit 
leaving  its  mortal  habitation.  As  the  moment  of 
separation  approaches,  mingled  emotions  of  hope 
and  fear  agitate  most  minds.  Should  reason,  im- 
agination, and  memory  remain  unimpaired,  or 
should  they  be  quickened  to  preternatural  activity, 
the  retrospect  of  the  past  and  the  anticipation  of  the 
future  are  likely  to  meet ; and  where  the  retrospect 
exhibits  a life  marked  by  many  mistakes,  many  blem- 
ishes, many  faults,  perhaps  some  grievous  crimes, 
remorse  for  the  past  is  most  likely  to  be  blended  with 
fear  as  to  the  final  fate  of  the  soul.  At  such  a time 
it  is  natural,  as  it  is  common,  to  summon  the  min- 
ister of  religion.  It  is  his  province  to  endeavor  to 
administer  consolation,  to  elicit  the  expression  of 
penitence,  and  to  inspire  hope. 

Now,  to  make  it  a direct  and  practical  question, 
am  I asked  what  I would  say,  or  recommend,  or  do, 
under  such  circumstances  ? I might  say  : “ Sir,  you 
have  painful  regrets  as  to  the  past,  and  you  have 
doubts  and  fears  as  to  the  future.  Have  you  a friend 
who,  though  resembling  you  in  no  point  of  charac- 


316 


DEATH,  LIFE,  AND  FUTURITY. 


ter,  yet  is  thoroughly  familiar  with  your  past  life,  — 
who  has  been  fully  apprised  of  your  motives  and 
principles  of  action,  who  has  been  a close  observer  of 
your  deeds,  your  faults,  your  infirmities,  your  virtues, 
and  your  crimes  ? To  this  honest,  intelligent,  pure- 
minded,  and  generous  friend,  who  has  frequently  ad- 
vised, warned,  compassionated,  and  endeavored  to 
reform  you,  — to  this  friend  would  you  hesitate,  now 
that  you  are  about  to  separate  from  your  earthly 
interests,  to  leave  property,  family,  all  that  has  been 
dear  on  earth  ? and,  anxious  still  that  all  should  be 
carefully,  kindly,  and  justly  disposed  of,  would  you 
hesitate  to  leave  all,  freely,  unconditionally, — prop- 
erty, family,  — all  in  the  Care,  under  the  entire  con- 
trol, of  this  true  friend  ? ” I cannot  doubt  the  answer. 
I might  then  go  further,  and  say  to  the  dying  man : 
“ Sir,  you  are  filled  with  remorse  and  sorrow  in  rec- 
ollection of  your  unhappy  life  ; you  are  fearful  of  the 
unseen  and  unknown  future  that  lies  before  you,  — 
the  ultimate  fate  of  your  sin-stained  spirit  awakens 
apprehension.  Again  I ask,  would  you,  were  it 
possible,  hesitate  to  leave  even  that  final  and  eternal 
fate  in  the  hands  of  your  human  friend,  — with  all 
your  imperfections,  errors,  and  vices  well  known  to 
him,  — would  you  hesitate  to  leave  in  his  hands  the 
decision  of  your  fate  for  an  eternity?”  There  can 
be  little  doubt  as  to  the  reply.  He  would  answer  in 
the  affirmative,  — willingly,  joyfully  would  he  com- 
mit his  whole  fate  for  time  or  eternity  to  the  decis- 
ion of  his  pure,  virtuous,  and  just  human  friend.  I 
might  then  reply:  “ Shall  mortal  man  be  more  just 
than  God  ? Shall  mortal  man  be  more  merciful 
than  God  ? Should  not  the  best  and  the  worst  pre- 


DEATH,  LIFE,  AND  FUTURITY. 


317 


fer  to  exclaim,  with  David,  Let  me  fall  into  the 
hands  of  God,  and  not  into  the  hands  of  man  ? 
Shall  I be  ready  to  commit  my  destiny  to  the  de- 
cision of  a mortal  friend,  whose  most  piercing  vision 
cannot  penetrate  beneath  this  veil  of  flesh,  — who 
can  only  know  me  by  the  few  expressions  of  word  and 
act,  of  which  he  may  chance  to  be  the  witness, — 
and  shall  I hesitate  an  instant,  — shall  I in  the  dying- 
moment  have  a single  lingering  doubt  of  that  all-wise 
Father,  who  sees  the  most  hidden  springs  of  thought, 
before  whom  every  impulse  is  revealed,  who  knows 
not  only  my  errors  and  my  faults,  but  who  knows 
the  temptations  long  resisted,  the  evil  promptings 
overcome,  the  hours  and  days  of  patient  endurance 
and  inward  conflict,  and  who  can  weigh  each  word 
and  act,  each  thought  and  motive,  in  the  scale  of  the 
exactest  justice  ? Would  I commit  my  faith  to  an 
earthly  parent’s  keeping,  and  shall  I pause  an  in- 
stant to  intrust  the  soul  for  ever  to  the  disposal  of  a 
Father  whose  tenderness  transcends  the  tenderness 
of  an  earthly  parent,  as  boundless  love  transcends 
the  affection  of  the  mortal,  — a Father  who  is  him- 
self the  infinite  embodiment  of  every  perfection  ? ” 


27 


DISCOURSE  XXII. 


THE  MORAL  MISSION  OF  OUR  COUNTRY,  WITH 
REFERENCE  TO  THE  WORLD. 

YE  ARE  A PECULIAR  PEOPLE,  CALLED  OUT  OF  DARKNESS 

into  marvellous  light.  — 1 Peter  ii.  9. 

Who  can  tell  all  the  influences  of  which  he  is  the 
recipient,  or  of  which  he  is  the  radiating  centre  ? If 
a man  is  a world  in  miniature,  in  a still  broader  sense 
is  a nation  a world  in  miniature.  It  becomes  a peo- 
ple to  know,  if  possible,  the  history,  condition,  pros- 
pects, and  tendencies  of  the  institutions  which  con- 
trol them. 

What,  then,  are  the  moral  aspects  and  relations, 
and  what  appears  to  be  the  moral  mission , of  our 
country  ? 

Never,  at  any  previous  period  of  the  world’s  ad- 
vancement, was  the  mutual  dependency  of  nations 
so  obvious  as  now.  The  numerous  civilizing  agen- 
cies of  the  last  century  have  been  gradually,  yet  rap- 
idly, uniting  and  blending  the  great  interests  of  the 
governments  of  the  enlightened  world.  Every  promi- 
nent measure,  affecting,  favorably  or  otherwise,  the 
welfare  of  the  people  of  any  government,  is  observed, 


THE  MORAL  MISSION  OF  OUR  COUNTRY.  319 


if  not  felt  in  its  operations,  by  the  whole  circle  of 
civilized  nations.  Commerce,  in  this  later  age,  has 
been  at  once  the  incentive  and  the  agent  of  scientific 
research,  by  which  such  arts  have  been  invented  as 
change  essentially  the  relation  of  every  people  to 
every  other. 

As  a result,  we  discover  an  activity  of  mind  and 
desire  for  progress,  to  which  nothing  similar  can  be 
found  in  the  annals  of  the  world.  On  every  side 
there  is  commotion,  and  in  many  quarters  fear  and 
trembling.  Great  experiments  are  in  contemplation, 
and  the  wisest  of  the  wise  dare  venture  no  prophe- 
cies as  to  the  complexion  which  affairs  will  assume 
during  a coming  generation. 

To  know  our  own  moral  position,  we  must  ob- 
serve that  of  the  nations  of  Christendom.  Look,  for 
a moment,  at  the  present  attitude  of  Europe.  Brit- 
ain, whose  possessions  extend  around  the  globe,  with 
her  extremes  of  prodigious  wealth  and  wretched  pov- 
erty, her  nobles  and  her  beggars,  her  charities  and 
her  oppressions,  her  glory  and  her  shame,  gradually 
adapting  her  government  to  the  demands  and  in- 
creasing power  of  an  enlightened  people,  still  retains 
her  stupendous  military  force,  and  scarcely  seems  to 
know  whether  her  authority  is  strengthening  or 
weakening,  whether  her  throne  is  more  stable,  or 
whether  public  opinion  is  not  daily  undermining  its 
foundations. 

Russia  and  Austria,  by  a vast  military  power 
holding  in  subordination  the  Polish  and  Hungarian 
elements  of  revolution,  have  millions  of  serfs  and 
subjects  ready  to  enter  upon  every  bold  and  hazard- 
ous experiment,  which  may  offer  to  relieve  them  from 


320  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

an  oppression  which  strives  to  reduce  them  to  the 
veriest  barbarism. 

Italy,  with  Rome,  once  the  seat  of  the  mightiest 
power  on  earth,  now  only  relieved  from  revolution  or 
anarchy  by  the  overshadowing  force  of  a foreign  gov- 
ernment, and  the  Pontifical  throne  still  sitting  over 
the  crater  of  a social  volcano,  liable  every  hour  to 
burst  forth  in  burning  fury  and  consume  every  sym- 
bol of  spiritual  and  monarchical  authority. 

France,  for  a moment  silent  under  the  fierce  frown 
of  a daring  usurper,  but  with  restless  millions  eagerly 
awaiting  some  fresh  moving  of  the  waters,  when  they 
may  embark  upon  any  sea  of  troubles  rather  than 
wear  the  chains  now  imposed  upon  them  by  a ty- 
rant. Temporary  repose  may  be  secured  ; but  all  is 
uncertainty  and  fear.  Permanent  peace  is  not  ex- 
pected. Change  must  soon  occur ; but  what  change 
it  is  impossible  even  to  imagine. 

Such  is  the  picture  of  European  affairs  at  this 
day.  A vast  population  struggling  and  trembling 
after  the  passage  of  successive  revolutions,  with  the 
prospect  of  still  successive  revolutions,  now  hoping 
and  now  fearing,  and  scarcely  knowing  whether 
most  to  hope  or  most  to  fear. 

Look  then  at  our  own  condition,  and  contrast  it. 
For  three  quarters  of  a century  we  have  been  steadily 
increasing  in  territorial  extent,  in  population  and 
commercial  influence.  There  being  few  or  no  re- 
straints on  the  diffusion  of  knowledge,  science  has 
been  exploring,  art  inventing,  wealth  accumulating, 
and  facilities  daily  multiplying  for  intercommunica- 
tion, — and  this  almost  bloodlessly,  peacefully,  and 
with  popular  intelligence  constantly  augmenting. 


WITH  REFERENCE  TO  THE  WORLD. 


321 


Yet.  while  enjoying  peace,  we  are  not  to  overlook 
the  fact,  that,  while  extending  from  a few  thinly  set- 
tled States,  along  the  Atlantic,  into  a united  family 
of  populous  commonwealths,  covering  the  continent 
from  one  great  ocean  to  the  other,  we  have  passed 
through  the  ordeal  of  two  wars, — which,  though 
brief,  may,  perhaps,  be  termed  fierce  and  sanguinary 
wars,  — one  with  our  mother-land,  and  one  with  our 
neighboring  republic  in  the  Southwest. 

On  the  whole,  we  have  abundant  cause  for  con- 
gratulation, and  for  gratitude,  having  enjoyed  bless- 
ings unequalled  by  those  of  any  people  on  the  globe. 
We  might  justly  take  up  the  Hebrew  prophet’s  ex- 
clamation : “What  nation  is  there  so  great?  He 
hath  not  dealt  so  by  any  people.” 

But  whilst  we  are  duly  grateful,  it  becomes  us 
not  to  be  vainly  boastful.  While  encouraging  most 
ardent  hope,  let  us  not  indulge  blind  confidence. 

I am  well  aware  it  is  expected  that  the  preacher  is 
to  search  out  the  dark  side  of  every  subject,  in  order 
that  he  may  find  a topic  for  pious  exhortation.  But 
it  is  indulging  no  mere  pulpit  cant  to  declare,  as  a 
principle,  that,  as  all  that  gives  permanent  value  to 
individual  character  is  moral  excellence,  so  the  only 
true  basis  of  national  greatness  is  moral  power. 

All  that  can  give  stability  to  the  best  devised  civil 
institutions  is  moral  character  and  moral  worth. 
This  is  the  only  reasonable  deduction  from  philoso- 
phy and  history,  as  well  as  the  divine  dictate  of  the 
Christian  religion. 

In  our  day  we  say  much  of  missions.  We  make 
the  term  mission  one  of  marked  significance.  We 
say  every  man  has  a mission ; every  institution  has 


322  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

a mission  ; every  government  has  a mission.  Let 
us  inquire  what  is  the  moral  mission  of  our  country  ? 
In  view  of  the  extent  of  our  territory,  the  productions 
of  our  soil,  the  variety  of  our  climate,  our  inexhausti- 
ble resources,  and  the  freedom  of  our  institutions,  it 
seems  to  be  the  mission  of  our  country  to  furnish  to 
mankind  an  example  of  moral  power  and  moral  prog- 
ress , — peaceful  power  and  peaceful  improvement. 

Yet  some,  and  not  wholly  without  cause,  doubt 
our  capacity  to  fill  this  sublime  mission.  They  ap- 
prehend that  we  do  not  improve  in  wisdom  as  we 
improve  in  wealth  ; that  we  do  not  increase  in  virtue 
as  we  increase  in  influence  ; that  patriotism  does  not 
keep  pace  with  party  spirit ; that  religion  does  not 
keep  pace  with  railroads  ; that  moral  worth  does  not 
keep  pace  with  magnetic  wires  ; and  they  are  ready 
to  adopt  the  warning  words,  “ We  must  educate ! 
we  must  educate!  or  we  must  perish  by  our  own 
prosperity.”  This  suggests  a truth  entitled  to  pro- 
found reflection  ; namely,  that  what  is  needed  is  not 
simply  to  educate , but  to  educate  into  manly  inde- 
pendence of  thought,  — to  educate  into  the  universal 
duty  of  self-knowledge  and  self-reliance.  For  we 
know  and  see  that  men  may  be  educated  into  the 
defence  of  illiberality,  persecution,  and  despotism. 
Men  may,  with  the  most  abundant  appliances  of 
mental  culture,  refinement,  and  taste,  be  educated 
with  no  comprehensiveness  of  thought,  and  no  en- 
largement of  the  affections.  With  all  the  means  of 
mental  accomplishment,  men  may  be  educated  as 
the  most  contracted  and  virulent  partisans,  or  the 
most  intolerant  and  unrelenting  bigots. 

But,  not  pursuing  this  idea  now,  let  us  inquire, 


WITH  REFERENCE  TO  THE  WORLD. 


323 


What  is  there  to  be  feared  or  hoped  for,  at  present, 
from  the  prevalence  of  party  spirit  ? In  our  country 
political  influences  affect  every  man,  in  some  measure, 
in  all  his  relations.  They  affect  him  as  an  individual 
and  a social  being ; they  have  a bearing  upon,  and 
perform  a partin  developing,  the  intellectual,  moral, 
and  religious  character  of  all  interested  in  them. 

The  history  of  nations  testifies  that  party  spirit 
has  occasioned  great  calamities.  On  this  point  there 
would  be  ground  for  apprehension  among  us,  were 
there  in  operation  no  corrective  tendencies,  neutral- 
izing and  overruling  evils.  Some  seem  to  fear  that 
we  may  lose  both  the  spirit  and  the  institutions  of 
our  fathers  by  the  increasing  distance  between  our 
times  and  the  times  which  “ tried  men’s  souls.” 

Whilst  anxieties  like  these  are  not  entirely  un- 
founded, we  discover  that  there  exists  still  a strong 
sentiment  of  reverence  for  the  fervent  patriotism  and 
self-sacrificing  devotion  of  the  early  fathers  of  the 
republic. 

Not  long  since,  you  will  remember,  an  eloquent 
patriot,  who,  escaped  from  the  tyranny  of  Austrian 
and  Russian  power,  was  welcomed  as  the  guest  of 
our  people.  He  appealed  to  their  principles  and  their 
sympathies,  their  devotion  to  liberty,  and  their  indig- 
nation against  despotism.  In  breathing  thoughts 
and  burning  words,  he  told  the  sad  story  of  his  coun- 
try’s woes.  He  endeavored  to  lead  our  government 
to  the  adoption  of  a new  policy,  which  would  have 
involved  us  in  the  present  revolutions  and  impending 
battles  of  Europe.  Indeed,  no  effort  was  spared  to 
weaken  the  attachment  of  our  people  to  a pacific 
policy,  — to  enlist  their  sympathies,  to  secure  their 


324  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

aid,  and  almost  to  stir  up  the  fierce,  the  revengeful, 
the  more  ungovernable  of  human  passions. 

But  all  failed  to  shake  the  popular  reverence  for 
the  purest,  holiest  sentiments  of  Christian  brother- 
hood, inculcated  by  our  fathers.  Neither  govern- 
ment nor  people  has  been  willing  to  descend  from  the 
lofty  moral  eminence  which  our  nation  has  gradually 
gained.  True,  we  have  sorrow  for  the  oppressed  of 
every  land  in  Europe.  We  have  sympathy  for  their 
sufferings,  a home  for  the  refugees,  bread  for  the 
starving,  and  wide  arms  to  give  a welcome  embrace 
to  all  who  seek  an  asylum  on  our  broad,  free,  blessed 
shores. 

But  our  government  and  our  people  have  virtually 
said:  We  hear  your  appeals,  we  are  not  blind  to 

your  trials  ; we  have  helped,  we  do  help,  we  are  help- 
ing you  now,  even  more  than  you  imagine ; but  we 
cannot  descend  from  our  high  place  of  universal  ob- 
servation to  become  the  warlike  champion  of  one  na- 
tion. We  are  not  living  for  ourselves  ; but,  encom- 
passed with  a cloud  of  witnesses,  we  are  the  polar 
star  in  the  political  heavens  to  guide  the  laboring 
barks  of  a hundred  nations.  Our  mission  is  a moral 
mission,  and  we  must  use  moral  weapons.  We  are 
speaking  courage  to  the  world’s  ear,  and  awakening 
courage  in  the  world’s  heart. 

For  four  thousand  years  the  world  has  been  wait- 
ing, hoping,  and  longing  with  anxious  soul,  for  an  ex- 
ample of  self-government,  universal  intelligence,  free 
conscience,  and  moral  power,  — giving  stability  to 
character,  and  inspiring  the  human  family  with  faith, 
— and  we  believe  that  it  is  ours  to  offer  that  example. 

Help  do  you  ask  ? Have  we  not  aided  you  ? 


WITH  REFERENCE  TO  THE  WORLD. 


325 


What  voice  was  it  that  stirred  the  first  impulse  in 
your  bosoms,  and  kindled  the  patriotic  flame  on  the 
altar  of  your  hearts  ? Was  it  not  the  voice  of 
American  liberty? 

What  moved  Poland  and  Greece  to  struggle  to  be 
free  ? Was  it  not  the  sunlight  of  our  institutions 
beaming  over  on  their  shores  ? What  agitated  Aus- 
tria ? What  preserves  bright  hope  in  Italy  ? What 
has  impelled  France  in  her  repeated  efforts  and  re- 
peated failures,  and  what  now  is  the  sole  beam  of 
light  which  breaks  through  the  gloom  of  her  tempo- 
rary depression  ? What  but  the  example  of  the 
American  Union,  — the  moral  sun  which  God  is 
holding  up  to  illumine  and  guide  the  nations  to 
freedom,  to  knowledge,  and  to  peace  ? 

The  rich  islands  on  our  own  hemisphere,  in  the 
Caribbean  Sea,  — where  do  they  look  for  relief  from 
their  burdens,  but  to  the  resistless  moral  power  of 
our  example  ? The'whole  sisterhood  of  God-blessed 
but  man-cursed  nations  in  South  America,  — where 
is  their  hope  of  ultimate  deliverance  but  in  the  pros- 
pect of  our  permanency  and  progress,  — by  the  ex- 
tension of  our  commerce  carrying  the  golden  line  of 
enlightened  liberty  around  through  the  nations  of 
the  globe,  and  along  that  line  one  day  to  send  an 
electric  current  which  shall  dissolve  the  iron  of  every 
crown,  and  sceptre,  and  throne  for  ever  ? 

We  are  Americans,  but  we  are  also  Christians. 
We  are  republicans,  but  we  are  also  brothers  of 
mankind.  We  are  living  not  only  for  ourselves,  for 
a nation,  or  for  the  present  only  ; we  are  living  for 
posterity,  for  the  future,  for  all  our  race  who  may 
succeed  us  on  the  earth.  The  existing  nations  of 
28 


326  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

the  earth,  — we  love  them  all ; but  we  cannot,  by 
' becoming  the  special  champion  of  one,  weaken  our 
resources  for  the  world’s  help.  True,  we  have  once 
been  crucified,  but  we  have  been  crucified  for  the 
world’s  salvation.  We  have  once  been  buried  in 
sorrow,  and  tears,  and  blood,  but  we  have  risen  to 
be  the  resurrection  and  the  life*to  the  nations  of  the 
earth. 

This  is  the  voice  which  our  government  and  peo- 
ple have  uttered,  and  which  testifies  at  once  to  the 
existence  of  regard  for  justice,  a patriotic  devotion 
to  our  own  institutions,  and  a philanthropic  regard 
for  the  welfare  of  mankind.  It  testifies  to  the  ex- 
istence of  a moral  sentiment,  and  the  consciousness 
of  our  moral  mission . Easily  as  the  people  may  at 
times  be  agitated,  and  violent  as  party  spirit  may  at 
times  become,  there  are  always  some  calm,  judicious 
Mentors,  unaffected  by  extraneous  commotions,  who 
raise  their  word  of  warning,  and  whose  voices  are 
not  unheeded.  Three  quarters  of  a century  have 
now  passed  since  the  signing  of  what  has  been 
styled  “ the  most  important  document  ever  issued 
by  uninspired  men  ” ; and  yet  their  memory,  with 
that  of  the  great,  virtuous,  and  world-renowned 
Washington,  is  embalmed  among  the  holiest  recol- 
lections of  the  living  generation. 

By  all  these  encouragements,  by  recalling  consid- 
erations which  mitigate  existing  evils,  I am  not  pre- 
tending to  allege  that  there  is  no  greater  room  for 
improvement,  and  that  there  are  not  occasions  for 
some  anxiety.  Notwithstanding  the  ordeals  through 
which  our  institutions  have  passed,  and  from  which 
they  have  emerged,  like  gold  from  the  crucible, 


WITH  REFERENCE  TO  THE  WORLD. 


327 


purer  for  the  trial,  yet  the  exalted  moral  eminence 
we  occupy  in  the  observation  of  the  world,  the  real 
grandeur  of  our  moral  mission  to  the  nations  of 
mankind,  are  by  no  means  appreciated  and  remem- 
bered as  they  should  be. 

We  have  perils  to  encounter,  and  we  must  neither 
conceal  nor  disguise'  them  ; and  while  such  vital  in- 
terests are  involved,  where  are  we  to  look  for  a 
dispassionate,  paternal,  reconciling,  and  admonitory 
voice,  if  not  to  the  altars  of  our  Christian  religion,  — 
the  altars  of  human  love  and  universal  peace?  We 
have  individual  ambitions,  sectional  jealousies,  party 
strifes,  and  sectarian  divisions ; we  have  misguided 
zeal  and  morbid  conscience.  These  are  some  of  the 
evils  we  must  encounter,  and  of  the  perils  we  must 
guard  against. 

Our  own  confidence  in  ourselves  furnishes  no  in- 
fallible warrant  of  national  immortality.  Neither 
faith  in  our  past  success,  nor  our  inherent  vitality, 
can  secure  the  permanence  of  our  institutions.  All 
human  history  furnishes  no  more  striking  instance  of 
unfaltering  faith,  than  that  which  the  Hebrews  had 
in  their  own  stability.  That  their  national  institu- 
tions, their  temple  and  religion,  should  stand  and 
triumph,  and  reign  unrivalled  in  the  earth,  they  did 
not  for  a moment  doubt.  Yet  the  exact  spot  on 
which  their  temple  stood  cannot  be  determined  now, 
so  completely  has  that  monument  of  their  power 
been  swept  away.  The  Mohammedan  crescent 
now  glistens  over  the  dome  from  which  once  float- 
ed the  royal  banners  of  Judah,  and  the  remnants 
of  the  race  are  found  on  every  continent,  in  every 
nation. 


32S  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

It  is  the  same  with  Pagan  nations,  and  the  same 
with  Christian  nations.  There  are  allusions  in  the 
New  Testament,  and  other  Christian  records,  to 
Christian  communities  once  existing,  where,  as  far 
as  we  can  determine,  Pagan  or  Mohammedan  au- 
thority now  sways  an  undisputed  sceptre,  leaving  no 
vestige  of  the  faith  of  the  crucified  Nazarene. 

We  are,  the  wisest  and  best  of  us,  but  men,  and 
neither  angels  nor  gods  ; and  all  our  achievements, 
like  ourselves,  must  bear  the  mark  of  fallibility.  In- 
stitutions we  have,  social,  political,  and  religious,  of 
the  value,  the  necessity,  and  expediency  of  which, 
there  is,  and  of  necessity  must  be,  difference  of  opin- 
ion. But,  as  minds  vary  with  bodies,  as  mental  ca- 
pacities vary  with  physical  features,  why  may,  not 
all  opinions  be  entertained  with  undoubted  honesty, 
and  be  presented  with  earnest,  manly  modesty,  and 
be  considered  calmly,  in  the  spirit  of  just  concession? 
Why  may  not  every  improvement  and  experiment 
be  suggested  freely,  if  possible  tried  fairly,  and  the 
result,  successful  or  unsuccessful,  be  acknowledged 
generously  ? Why  may  not  all,  on  every  side,  listen 
patiently,  examine  candidly,  act  honestly,  and  con- 
cede manfully?  Then,  action  being  in  every  in- 
stance squared  and  regulated  by  that  well-styled 
golden  rule,  “ Do  to  others  even  as  ye  would  that 
others  should  do  to  you,”  there  need  be  no  discord 
which  may  not  be  harmonized,  no  clashing  senti- 
ments which  may  not  be  reconciled,  no  various  ex- 
periments which  may  not  co-operate. 

Acting  in  such  a spirit,  the  result  would  and  must 
be  change  where  change  is  needed,  improvement 
where  improvement  is  required;  and  in  all  and  over 


WITH  REFERENCE  TO  THE  WORLD. 


329 


all,  individuals  and  institutions,  natural  Christian 
development,  progress,  and  enjoyment.  Patience 
there  must  be,  both  in  thought  and  action ; and 
without  patience,  concession,  peace  and  improve- 
ment are  alike  impracticable  and  impossible. 

Could  the  conscript  fathers,  the  illustrious  framers 
of  that  solemn  declaration,  the  proclamation  of 
which  to-morrow  will  commemorate,  — could  they 
have  pierced  the  dim  vista  of  the  future,  and,  looking 
forward,  have  foreseen  the  glory  of  our  country,  — 
could  they  with  the  seer’s  eye  have  discerned  the 
passions  and  jealousies  which  now  exist  and  jeop- 
ard the  grand  national  union,  which  is  the  great 
anomaly  in  the  history  of  nations,  and  the  admira- 
tion of  the  enlightened  world,  — they  would  have  re- 
corded a rich  testament  of  precious  words,  to  be 
opened  now  and  read  by  the  assembled  nation. 
Appealing  solemnly  to  our  common  memories,  trials, 
enjoyments,  and  hopes,  they  would  remind  us  of  the 
just  concessions  and  reasonable  compromises  which 
they  made,  and  also  of  the  conflicting  opinions,  prej- 
udices, and  interests  which  they  reconciled.  They 
would  recallus  to  sacred  memories, — memories  reach- 
ing back  to  the  period  when  our  common  ancestors 
braved  the  perils  of  the  ocean,  the  savage,  and  the 
wilderness,  to  find  “ freedom  to  worship  God,”  — hal- 
lowed memories  of  that  hour  when  they  pledged  to- 
gether, life,  fortune,  and  sacred  honor,  in  a cause 
which  demanded  and  which  received  the  sacrifice  of 
peace,  of  property,  and  blood.  They  would  appeal 
to  us  by  our  common  language,  common  laws  and 
interests, — interests  extending  over  our  continent, 
connecting  with  the  nations  of  the  civilized  globe, 
28  * 


330  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

and  looking  forward  to  remote  posterity.  They 
would  appeal  to  us  as  reverential  children,  and  as 
loving  brothers,  to  remain  united  in  one  unbroken 
circle  of  linked  liberty,  and  trust,  and  love. 

It  is  a solemn  and  fearful  responsibility  which  we 
incur.  Let  each  man  persist — as  some  reformers 
and  theorists  of  our  age  do  — in  exalting  self-con- 
science,  which  is  often  nothing  more  than  self-inter- 
est, prejudice,  and  pride  of  judgment,  — let  each  one 
exalt  this  rule  of  imperfectly  enlightened  individual 
conscience  as  an  infallible  standard  by  which  to  test 
the  civil  and  social  institutions  of  our  country,  and 
how  soon  may  the  ruins  of  our  government  lie  scat- 
tered round  us,  and  we  be  ready  to  take  refuge  from 
the  horrors  of  anarchy  in  tyranny  or  barbarism ! 
The  political  sun  which  now  illuminates  the  world 
would  then  be  eclipsed  for  ever.  On  the  stormy  sea 
of  life,  mankind  would  then  be  left  without  a bow  of 
earthly  promise,  or  an  anchor  of  earthly  faith.  Simi- 
larity of  interests,  community  of  laws,  of  language, 
and  of  religion,  all  these  could  then  afford  no  criteria 
for  the  future.  For  in  the  possession  of  all  these  in- 
comparable blessings  to  an  unparalleled  degree,  we 
should  then  have  perished,  and  the  dark  pall  of  obliv- 
ion would  shroud  together  our  national  memory  and 
man’s  earthly  hopes.  Consider  the  immense  stream 
of  humanity  pouring  in  upon  us  from  the  four  quar- 
ters of  the  globe,  from  poor,  downcast,  famine-strick- 
en Ireland  on  the  west,  to  wall-surrounded,  mind- 
fettered  China  on  the  east,  of  the  other  hemisphere. 
These  strangers,  yet  human  brothers,  are  spreading 
by  tens  of  thousands  over  our  broad  and  goodly  land, 
to  find  the  blessings  of  knowledge,  liberty,  and  peace. 


WITH  REFERENCE  TO  THE  WORLD. 


331 


It  is  ours,  in  this  fruitful  and  heaven-adorned  asy- 
lum, to  receive  them  all  with  a brother’s  welcome, 
and  share  with  them  all  the  common  heritage  of 
God  our  Father,  till  their  own  lands  shall  cease  to 
be  prisons,  and  become  peaceful  abodes  of  Christian 
men. 

We  are  truly  “ a peculiar  people,  called  out  of 
darkness  into  marvellous  light.”  We  now  see  some- 
thing of  the  true  grandeur  of  our  moral  mission  as  a 
people.  The  religion  of  the  future  is  looking  up  to 
us,  and  the  liberty  of  the  future  is  looking  up  to 
us.  Poor,  wounded,  groaning  Liberty  is  now  looking 
toward  ps  with  yearning  heart  and  tearful  eyes,  as 
the  exile  looks  towards  the  home  of  his  love.  Poor, 
priest-wronged,  church-bound,  crucified  Religion  is 
now  looking  up  to  us,  as  the  suffering  saint  looks 
towards  the  tomb,  as  the  gateway  of  immortal  glory. 

Let  us  guard  well  our  sublime  and  holy  trust. 
Should  the  unrighteous  hands  of  political  ambition 
or  religious  bigotry  ever  for  a day  succeed  in  re- 
moving the  ark  of  our  covenant  of  civil  and  religious 
freedom,  may  worse  than  Assyrian  calamities  afflict 
the  plunderers,  till  our  heavenly  treasure  be  restored. 
Should  the  genius  of  human  liberty  ever  be  driven 
from  our  shores,  like  Noah’s  dove,  may  she  find  no 
rest  for  the  sole  of  her  foot,  till  she  return  and  find  a 
glad  people  ready  to  receive,  to  cherish,  and  to  love 
her.  The  rule  conservative  of  all  good  may  be 
summed  up  in  a single  sentence.  Let  each  one,  as 
an  American,  as  a man,  and  as  a Christian,  be  true 
to  himself,  that  is,  to  his  knowledge  and  his  privi- 
leges. He  who  is  thus  true  to  himself  will  be  true 
to  his  fellow-man,  his  country,  and  his  God. 


332 


THE  MORAL  MISSION  OF  OUR  COUNTRY. 


Let  us  live  thus  truly ; for  we  see 

“ There  is  a mighty  dawning  on  the  earth 
Of  human  glory ; dreams  unknown  before 
Fill  the  mind’s  boundless  world,  and  wondrous  birth 
Is  given  to  great  thought. 

On  every  side  appears  a silent  token 
Of  what  will  be  hereafter,  — when  existence 
Shall  become  a pure  and  sacred  thing, 

And  earth  sweep  high  as  heaven/’ 


DISCOURSE  XXIII. 


THE  MORAL  MISSION  OF  OUR  COUNTRY,  WITH  REF- 
ERENCE  TO  CHRISTIANITY. 

STAND  FAST  IN  THE  LIBERTY  WHEREWITH  CHRIST  HATH 

made  us  free.  — Galatians  v.  1. 

As  to  every  intelligent  being,  so  to  every  nation, 
the  Creator  appears  to  assign  some  work,  and  to 
grant  to  each  the  incentives  and  means  to  discover 
and  perform  that  work. 

Among  other  problems  which  appear  to  be  given 
us  to  solve,  — the  mission  of  our  country  and  govern- 
ment being  a moral  mission,  — is  that  of  union  and 
liberty  in  religion. 

Can  there  be  liberty  of  conscience,  freedom  of 
speech,  and  unity  of  action  in  religion  ? 

In  no  nation  yet,  as  the  records  of  seventeen  cen- 
turies demonstrate,  has  entire  liberty  of  conscience 
been  found  to  coexist  with  unity  of  action  among 
nominal  disciples  of  Christianity.  From  the  fact 
that  government  has  recognized  no  preference  of 
one  over  another,  the  necessity  of  mutual  toleration 
among  the  sects  — for  it  has  only  been  toleration, 
and  not  charity  — has  led  some  in  other  countries 


334  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

to  attribute  to  us  as  a people  much  more  virtue 
than  is  justly  ours. 

A well-known  British  writer,  himself  a theologian, 
in  speaking  of  our  institutions,  says  : “ It  is  hardly 
possible  for  any  nation  to  show  a greater  superiority 
over  another,  than  the  Americans  in  this  particular 
have  shown  over  us.  They  have  fairly,  completely, 
and  probably  for  ever  extinguished  that  spirit  of  per- 
secution, which  has  been  the  employment  and  curse 
of  mankind  for  four  or  five  centuries;  — not  only  that 
persecution  which  imprisons  and  scourges  for  opin- 
ions, but  the  tyranny  of  incapacitation,  which,  by 
disqualifying  from  civil  offices,  and  cutting  a man 
off  from  the  lawful  objects  of  ambition,  endeavors  to 
strangle  religious  freedom  in  silence,  and  to  enjoy  all 
the  advantages,  without  the  blood  and  noise  and 
fire,  of  persecution.” 

Partially  true  as  this  is,  you  readily  perceive  how 
far  it  is  overdrawn.  Place  by  its  side  the  following 
declaration  from  a late  number  of  a Homan  Catho- 
lic periodical,  published  in  our  own  country : “Re- 
ligious tolerance  is  a heresy,  and  no  Catholic  can  for 
an  instant  tolerate  it.  Every  Catholic  must  profess 
religious  intolerance  or  cease  to  be  a Catholic.  The 
essence  of  this  religious  intolerance  is  expressed  in 
this  article  of  faith  : ‘ Out  of  the  Church  there  is  no 
salvation.’  It  follows,  therefore,  that  where  religious 
intolerance  must  always  and  everywhere  be  right, 
civil  tolerance  may  be  proper  to-day  and  not  to- 
morrow, right  in  one  country,  and  wrong  in  an- 
other.” The  same  writer  then  proceeds  to  show 
where  unlimited  toleration  may  be  advantageous 
to  the  Church, — namely,  where  the  government 


WITH  REFERENCE  TO  CHRISTIANITY. 


335 


professes  atheism,  paganism,  or  a false  religion. 
In  China,  England,  or  the  United  States,  where  a 
false  religion  prevails,  it  may  be  beneficial  to  the 
Church  that  there  should  be  unlimited  toleration. 
On  the  other  hand,  where  the  true  religion,  that 
is,  the  Roman  Catholic,  controls  the  government,  as 
in  Italy  or  Spain,  “ intolerance  on  the  part  of  the 
state  becomes  a religious  duty,”  for  “ the  advocacy 
of  new  doctrines  would  disturb  the  public  peace.” 

You  perceive  from  this  doctrine,  openly  advocated 
at  this  day,  in  our  own  country,  by  a religious  com- 
munity equalling  in  numbers  any  one  of  the  various 
churches,  how  far  our  government  is  from  extin- 
guishing completely  and  for  ever  that  spirit  of  per- 
secution which  has  so  long  been  the  dishonor  of 
Christian  sects.  We  perceive  that  the  liberal  spirit 
of  our  civil  institutions  has  not  by  any  means  extin- 
guished, but,  by  protecting  all  in  the  exercise  of 
their  religious  sentiments,  thus  far,  has  only  re- 
strained, the  spirit  of  persecution. 

Indeed,  though  liberalizing  influences  have  dif- 
fused among  the  people  a liberal  spirit,  yet  many  of 
the  clergy  of  Protestant  churches,  the  leaders  or 
guides  of  denominations,  as  far  as  their  actual  pro- 
ceedings will  warrant  an  opinion,  are  as  destitute  of 
genuine  charity,  as  intolerant  of  religious  opinions 
varying  from  their  own,  as  in  any  previous  period  of 
Christian  history.  In  many  of  our  social  circles,  the 
lines  of  exclusion  are  drawn  on  sectarian  principles; 
and  not  unfrequently,  in  some  of  our  communities, 
certain  religious  sentiments  are  made  the  ground  of 
political  action,  in  electing  candidates  to  office. 

No  one  who  reads  the  weekly  publications  of  the 


336  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

religious  press,  can  easily  mistake  what  sort  of  spirit 
actuates  its  directors.  The  uncharitableness  of  the 
religious  press  is  a by-word  even  among  political 
partisans. 

Lawyers,  physicians,  and  opposing  politicians 
have  always  been  accustomed,  more  or  less,  to 
meet,  consult,  deliberate,  and  act  together.  But  a 
few  years  since,  a number  of  clergy  of  several  Prot- 
estant denominations  assembled  in  London,  to 
form  what  they  styled  an  Evangelical  Alliance. 
The  world  was  moved  at  the  amazing  spectacle,  and 
it  was  thought  by  some  that  the  “ kingdom  of 
Heaven  ” was  indeed  “ at  hand.”  Yet  what  was 
the  first  act  of  that  world-surprising  assembly?  It 
was  to  frame  a creed  excluding  from  the  Alliance 
not  only  more  than  half  of  all  Christendom,  namely, 
the  Roman  Catholic  Church,  but  also,  in  express 
terms,  excluding  several  Protestant  denominations, 
embracing  probably  one  fourth  of  the  Protestant 
world. 

But  what  has  been  the  issue  of  that  assembly  and 
that  platform  ? Almost  ever  since  that  time,  or  for 
three  or  four  years  past,  we  hear  nothing  of  the 
Evangelical  Alliance.  It  has  died  a natural  death, 
expired  almost  as  soon  as  born,  and  Bishop  Hughes, 
had  he  recalled  the  fact,  might  have  enumerated  this 
among  the  evidences  of  what  he  styles  “ the  decline 
of  Protestantism.” 

But  praise  to  the  Supremely  Good,  all ^ truth  is 
not  enclosed  by  the  walls  of  Roman  Catholic 
churches,  nor  confined  in  Protestant  creeds.  There 
are  other  agencies  operating  than  religious  partisans 
and  sectarian  denominations.  And  it  is  here,  under 


WITH  REFERENCE  TO  CHRISTIANITY. 


337 


the  protection  of  our  government,  under  the  guid- 
ance of  our  civil  institutions,  as  all  appearances 
conspire  to  indicate,  that  the  problem  of  religious 
liberty  is  to  be  solved,  that  theoretical  and  prac- 
tical religion  are  to  be  reconciled.  It  is  for  our 
country  and  our  citizens  to  prove  practicable,  entire 
liberty  of  conscience  and  entire  unity  of  action,  free- 
dom of  judgment  and  unity  of  spirit. 

As  in  the  name  of  liberty  the  sternest  tyrants 
have  mounted  to  the  throne  of  despotism,  so  in  the 
name  of  religion,  through  ages,  have  been  perpe- 
trated the  most  inhuman  and  ungodly  deeds.  In 
the  name  of  zeal  for  the  Christian  faith  have  been 
performed  enormities  which  would  be  deemed  cruel 
even  among  barbarians.  It  can  then  scarcely  be  a 
matter  of  astonishment,  if  some  be  found  who  will 
express  their  serious  doubts  as  to  Christianity  having 
been  a blessing  to  the  world.  But  we  see  that  mind 
itself,  that  which  allies  the  creature  to  the  Creator,  • 
and  is  in  man  the  image  of  the  Deity,  may  be  dis- 
torted into  the  image  of  coarse  brutality.  Talent, 
genius,  the  loftiest  faculties  of  man,  may  be  per- 
verted into  instruments  of  the  lowest,  basest,  and 
most  unmanly  uses.  Christianity  has  been  both 
misapprehended  and  misused.  Can  Christianity  in- 
culcate the  most  godlike  mercy,  the  most  unlimited 
benevolence,  and  the  most  universal  brotherhood, 
and  still  lead  practically  to  intolerance,  hatred,  and 
barbarous  cruelty?  The  indisputable  facts  afford 
conclusive  evidence  of  some  fundamental  misunder- 
standing or  misapplication. 

Need  we  travel  far,  or  speculate  profoundly,  to 
detect  the  essential  mistake  ? Is  it  not  obvious 
29 


338  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

enough  that  the  point  of  misunderstanding  has 
been  that  of  striving  for  a uniformity  of  belief  which 
man  should  never  have  expected,  and  which  Chris- 
tianity does  not  contemplate  ? 

Churches  have  made  the  chief  requirement  an 
agreement  of  interpretation,  instead  of  purity  of 
character  and  the  practice  of  benevolence.  They 
have  made  Christianity  only  a scheme  adapted  to  an 
exigency  in  the  remotest  past,  and  a contingency  in 
the  remotest  future,  instead  of  principles  adapted  to 
the  present,  and  to  every  condition  and  every  action 
of  every  rational  being.  It  is  thus  that  Christianity 
has  become  an  external  and  dead  form,  rather  than 
an  internal  and  living  spirit,  diffusing  itself  through, 
and  extending  itself  over,  modifying,  transforming, 
and  regenerating  all  things  which  require  to  be 
changed,  transformed,  or  regenerated. 

But  many  changes  have  occurred  ; transformations 
numerous  are  in  actual  progress.  During  the  seventy- 
seven  years  since  that  memorable  day  of  which  to- 
morrow will  be  the  anniversary,  we  have  spread  the 
myriad  wings  of  commerce,  and,  visiting  every  clime 
and  every  race,  we  have  returned  laden  with  the 
treasures  of  fraternal  charity,  as  well  as  the  luxuries 
demanded  by  an  affluent  civilization.  We  have 
discovered  that  there  are,  as  St.  Peter  declares,  “ in 
every  nation,  those  who  fear  God  and  work  right- 
eousness,” and  that  “ God  is  no  respecter  of  per- 
sons.” Still  more,  by  the  vast  facilities  of  intercom- 
munication, we  see  our  government,  like  the  great 
orb  of  day,  spreading  the  shield  of  its  protection 
over  the  most  opposing  religions  among  men. 

Some  few  are  startled  from  their  sectarian  com- 


WITH  REFERENCE  TO  CHRISTIANITY. 


339 


posure,  by  learning  that  a heathen  temple,  contain- 
ing its  heathen  gods,  is  erected  on  our  Western 
coast;  — there  being  now,  as  variously  estimated, 
from  thirty  to  fifty  thousand  Chinese  in  the  State  of 
California,  where  they  have  erected  an  edifice  for 
their  own  worship. 

Thus,  under  our  protecting  laws,  stand  in  equal 
freedom,  side  by  side,  the  Christian  Church,  the 
Jewish  Synagogue,  and  the  Heathen  Temple.  Shall 
we  utter  complaints  or  indulge  fears?  Where  then 
is  our  faith  in  the  divine  truth  and  subduing  power 
of  our  religion  ? Is  Christianity  endangered  by  the 
proximity  of  an  idolatrous  worship  ? We  despatch 
missionaries  to  subvert  the  religion  of  the  Pagan, 
and  shall  we  dread  results,  when,  instead  of  shrink- 
ing from  us,  the  Pagan  comes  to  us  and  challenges 
investigation  ? It  is  true  our  Christian  brother  of 
Britain  sends  the  Gospel  to  China,  but  he  enforces 
it  with  guns.  He  offers  them  Bibles  with  the  alter- 
native of  bullets,  and  sends  them  preachers  accom- 
panied with  powder.  He  invites  them  to  the  king- 
dom of  Heaven,  but  the  foretaste  of  its  glories  he 
gives  in  the  ecstasies  produced  by  opium  and  rum. 
He  tells  them  of  Christian  saints,  and  gives  them 
examples  in  drunken  sailors  and  brutal  soldiers. 
The  Chinese  Emperor  had  learned  something  of 
Christian  history  when  he  said,  “ I want  no  Chris- 
tianity in  my  empire,  for  these  Christians  whiten 
the  soil  with  human  bones  wherever  they  go.”  It 
should  not  be  amazing  if  his  Majesty  had  deemed  it 
his  duty  to  send  us  some  missionaries  to  teach  us, 
according  to  his  view,  some  lessons  of  charity,  and 
convince  us  of  the  virtues  of  humanity  and  peace. 


340  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

Some  of  the  sternly  disciplined  leaders  of  secta- 
rianism, who  exercise  a feeble  faith  in  the  inherent 
power  of  truth,  appear  to  dread  this  latitude  of  civil 
liberty,  which  protects,  even  in  a Christian  land,  the 
practice  of  a heathen  worship.  But  the  multitudes 
have  less  distrust  of  goodness  and  of  God.  They 
feel  that  in  Christianity  there  is  a divine  element  of 
truth  which  can  never  suffer  by  comparison  with 
heathen  error,  and  they  see  that  our  government, 
thus  far  in  its  operation,  is  like  the  Deity,  who  causes 
his  sun  to  shine  on  the  ignorant  and  the  wise,  the 
evil  and  the  good.  The  mass  of  men,  though  at- 
tached to  the  systems  and  churches  of  their  child- 
hood, are  yet  interested,  as  all  observation  testifies, 
as  much  in  the  advancement  of  society  as  in  the  or- 
ganism of  their  church.  They  love  man  more  than 
they  love  their  creed  ; they  study  universal  truth  more 
than  their  prescribed  doctrines ; and  they  labor  more 
for  the  advancement  of  Christian  liberty  than  for 
their  sectarian  success. 

As  a nation,  we  experience  an  unexampled  de- 
gree of  material  prosperity,  and  it  is  true  that  in  the 
multiform  activities  we  do  not  always  find  a due 
regard  to  religious  agencies  and  religious  principles. 
But  this  indifference  is  not  enmity,  — it  is  not  even 
opposition.  Railway  companies  may  build  cost- 
ly depots  rather  than  splendid  churches,  but  they 
are  strengthening  the  principle  of  united  social  ac- 
tion. They  may  increase  the  percentage  of  their 
dividends,  but  they  are  also  increasing  the  sympa- 
thies of  a divided  people,  and  blending  the  interests 
of  separated  communities.  Every  car  rushing  over 
city  and  county  lines,  and  recognizing  no  State 


WITH  REFERENCE  TO  CHRISTIANITY. 


341 


limits,  is  a herald  of  good  tidings,  a harbinger  of 
peace,  a proclaimer  of  good-will.  The  lines  of  iron 
network,  far  and  wide  extending  through  the  atmos- 
phere, are  electric  nerves  by  which  the  whole  nation 
thrills  to  the  same  impulse  and  vibrates  to  the  same 
touch,  and  through  which  millions  may  sympathize, 
from  Occident  to  Orient,  from  the  Pole  to  the 
Equator. 

These  inventions  of  art,  and  material  agents,  are 
not  enemies  of  religion.  They  are  mighty  moral 
forces.  For  by  extinguishing  distances  we  are  de- 
stroying differences  ; by  bringing  people  nearer  to 
each  other,  we  obliterate  the  lines  which  have  divid- 
ed them ; by  joining  their  social  sympathies,  we 
weaken  their  religious  prejudices. 

To  men  and  women  who  daily  enter  the  same 
doors,  travel  in  the  same  cars,  reside  in  the  same 
hotels,  and  sit  at  the  same  tables,  the  rumblings  of 
pulpit  thunder  soon  loose  their  terrors,  and  priestly 
denunciations  are  soon  regarded  as  harmless  out- 
bursts of  venerable  fretfulness,  — the  complainings 
of  a spirit  of  restless  exclusiveness,  declining  of  old 
age,  and  unhappy  even  in  its  departing  hours,  as  a 
righteous  retribution  for  making  others  miserable 
while  it  lived.  I would  not  be  understood  as  pre- 
dicting the  speedy  advent  of  a millennium  of  na- 
tional love  and  brotherhood  and  glory.  I would 
neither  overlook  nor  underrate  the  obstacles  yet  to 
be  surmounted  by  the  benevolent  spirit  of  Chris- 
tianity. For  there  is  still  existing,  as  we  have  seen, 
a domineering  spirit  of  church  authority,  Protestant 
as  well  as  Romanist,  which,  if  armed  with  civil 
power,  would  soon  stifle  all  free  thought,  and  check 
29* 


342  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

all  outward  progress  which  might  be  deemed  incom- 
patible wTith  religious  tyranny. 

Still  more,  there  is  a servility  to  public  prejudice, 
an  obsequiousness  to  fashion,  and  a timeserving 
dread  of  popular  shadows,  which  must  be  displaced 
by  the  inspiration  of  a strong  sense  of  human 
dignity,  a free,  firm  consciousness  of  manly  inde- 
pendence, before  permanent  and  rapid  progress  can 
be  made  in  the  real  liberty  of  the  Gospel. 

But,  with  a republican  government  well  estab- 
lished, and  now  growing  venerable  by  years,  — with 
liberty  of  conscience  and  liberty  of  speech  unre- 
strained by  violence,  — with  foreign  commerce  and 
domestic  enterprise,  — with  a common  language,  a 
common  literature,  and  a free  press,  — with  benev- 
olent unions  of  every  form,  having  in  view  no  polit- 
ical or  sectarian  designs,  but  moral  objects,  social 
improvement,  and  mutual  aid,  uniting  men  of  all 
parties,  classes,  sects,  and  religions,  — with  all  these, 
potent  agencies  in  free  and  successful  operation, 
spiritual  tyranny  and  church  exclusiveness  cannot 
hope  for  immortality.  Their  days  are  numbered, 
and  union  and  brotherhood  must  triumph. 

In  the  rapid  and  sanguinary  revolutions  of  Eu- 
rope, from  despotism  to  liberty,  then  back  from 
republicanism  to  monarchy,  many  of  the  unhappy 
millions  may  be  distrustful  and  discouraged  in  the 
cause  of  truth.  They  may  be  unable  to  determine 
whether  the  present  aspect  of  affairs  is  but  one  of 
the  vicissitudes  of  an  eternal  revolution,  which,  in 
the  history  of  nations,  must  always  mark  the  chang- 
ing fortunes  of  mankind,  or  whether  it  is  only  the 
precursor  of  a mighty  convulsion  which  shall  shake 


WITH  REFERENCE  TO  CHRISTIANITY. 


343 


the  continent;  — a solemn  calm,  with  darkly  gather- 
ing clouds,  before  the  eruption  of  volcanic  fires,  now 
burning  and  gathering  strength  in  the  bosom  of  the 
people,  but  which,  in  a devouring  torrent,  shall  one 
day  sweep  away  every  vestige  of  venerable  tyran- 
nies, preparatory  to  the  renovation  of  the  social 
heavens  and  social  earth,  for  a new,  better,  and  more 
enduring  condition  of  the  European  race. 

But  with  our  peaceful  security,  unparalleled  free- 
dom, general  intelligence,  commercial  relations,  and 
lofty  position  before  the  world,  we  clearly  see  that 
our  mission  is  a moral  mission.  If  to  any  people  on 
earth  is  indicated  by  Providence  a work  to  do,  it  is 
clearly  ours,  to  solve  the  problem  of  religious  liberty 
and  Christian  union.  To  embody  and  exemplify 
the  alliance  of  religion  and  morals,  to  reconcile  prac- 
tically and  for  ever  the  two  great  commandments, 
duty  to  God  and  duty  to  man,  — love  to  our  Father 
and  love  to  our  brother,  — Divine  worship  and 
human  fraternity. 

The  final  conflict  between  spiritual  authority  and 
spiritual  freedom  has  not  yet  been  fought.  The  vic- 
tory of  free  thought  has  not  yet  been  secured.  To 
some  of  its  auxiliaries  in  our  land  and  age,  we  have 
now  adverted.  Church  despotisms,  both  Romanist 
and  Protestant,  feel  the  reins  of  power  over  human 
conscience  gliding  rapidly  from  their  reluctant  hands, 
and  in  voice  of  lamentation  they  are  bewailing  the 
ungodliness  of  the  age.  It  is  only  an  age  of  doubt, 
they  tell  us,  — an  age  of  faithlessness,  an  age  of 
gross  impiety.  But  I would  tell  them  that,  having 
eyes,  they  see  not,  because  of  their  own  stolid  infatua- 
tion ; that  this  is  an  age  of  unexampled  energy, 


344  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

and  benevolence,  and  beneficence,  and  faith  in  the 
power  of  goodness,  rather  than  of  plans,  schemes, 
articles,  and  confessions ; that  the  world  is  moving 
while  they  stand  still,  and  that  the  motion  of  the 
time  is  not  backward,  but  onward,  and  pacific,  and 
humane ; that  the  watchwords  of  our  country  are 
union  and  brotherhood,  — the  very  heart  of  the  Chris- 
tian philosophy,  the  very  standard  from  the  sacred 
lips  of  Jesus : “ By  this  shall  all  men  know  that  ye 
are  my  disciples,  if  ye  have  love  one  to  another.” 

Yes,  it  is  here  that  the  Sun  of  righteousness  is  to 
reach  the  zenith  of  its  earthly  glory.  If  not  here,  in 
this  land,  where  every  religion  is  protected,  where 
every  conscience  is  held  sacred,  — where  no  rack, 
no  stake,  no  scaffold,  can  intimidate,  — where  no 
church,  no  creed,  priest,  or  preacher  can  interpose 
earthly  authority  between  the  soul  and  its  Creator, 
— if  not  here,  then  explore  the  globe  and  tell 
me  where.  Consider  the  present  and  presage  the 
future,  and  tell  me  when  and  where  the  problem 
of  religious  liberty  can  be  resolved  ? Tell  me 
when  and  where  opinion  unrestrained,  and  co- 
operation in  unity  of  spirit,  can  be  practicable  or  be 
possible.  The  truth  has  been  declared,  the  decree 
has  gone  forth.  The  angel  of  a free  faith  stands 
with  one  foot  upon  the  land  and  one  upon  the  sea 
of  this  last-born  hemisphere,  and  affirms  in  the  name 
of  God,  and  of  human  welfare,  that  the  terrors  of 
religious  tyranny  shall  be  here  no  longer. 

It  is  said  of  the  brave  Reformer  of  the  sixteenth 
century,  that  he  then  blew  a blast  which  shook  all 
Europe.  But  that  blast  was  blown  for  only  a par- 
tial emancipation  of  the  soul  from  spiritual  chains. 


WITH  REFERENCE  TO  CHRISTIANITY. 


345 


For  by  his  own  hostility  to  his  laboring  brethren,  the 
Reformer  soon  discovered  that,  with  all  his  bold  advo- 
cacy of  private  judgment,  he  meant  by  freedom  no 
more  than  a change  of  masters ; and  from  that  day 
till  this,  the  Reformation,  though  leading  indirectly 
to  the  best  aspects  of  the  present,  has  been  directly 
little  else  than  an  exchange  of  Roman  pontiffs  for 
Protestant  popes.  Luther  was  only  the  Moses  to 
lead  to  the  confines  of  Canaan,  which  he  saw  from 
Pisgah,  but  not  the  Joshua  to  conduct  Israel  up  fully 
into  the  rich  land  of  promise. 

In  the  way  of  independent  investigation  of  Chris- 
tian truth,  there  is  a tyranny  of  Protestant  church 
systems  extending  its  hideous  arms  into  the  most 
sacred  privacy  of  social  relations,  which  is  as  for- 
midable to  the  timid  and  unheroic  searcher,  as  the 
racks  of  a Roman  inquisition,  which  so  effectually 
extinguish  the  evil  of  heresy.  But,  superior  to  the 
spirit  either  of  Romanism  or  of  Protestantism,  there 
is  a spirit  of  Christianity,  whose  heavenly  aspect  1 
would  gladly  recognize  in  the  heart  of  any  human 
brother,  whether  found  in  a Romanist  cathedral  or  a 
Protestant  prayer-meeting. 

We  see  now  some  of  the  potent  forces  which  are 
at  work,  destroying  divisions,  and  harmonizing  sec- 
tions, societies,  and  the  interests  of  individuals. 
The  only  method  remaining  to  perpetuate  relig- 
ious exclusiveness  is  to  stop  steam-cars,  take  down 
telegraphs,  silence  the  press,  and  destroy  the  news- 
paper. For  every  observer  must  perceive  that  rail- 
roads, electric  wires,  a free  press,  and  a free  litera- 
ture are  the  natural,  necessary,  uncompromising,  and 
eternal  enemies  of  self-complacent  and  uncharitable 
sectarianism. 


346  THE  MORAL  MISSION  OF  OUR  COUNTRY, 

This  day  completes  seventy-seven  years  since  our 
patriot  fathers  proclaimed  the  charter  of  civil  free- 
dom, under  which,  at  this  hour,  we  live  and  prosper. 
But  we  have  yet  to  hear  proclaimed  the  declaration 
of  the  world’s  religious  disenthralment.  Give  us  but 
the  pacific  policy,  the  material  prosperity,  the  scien- 
tific discoveries,  beneficent  inventions,  and  harmo- 
nizing Christian  researches  of  seventy-seven  years 
more,  under  the  protection  of  our  independent  g ov* 
ernment,  and  the  work  is  done.  In  this  hemisphere 
spiritual  tyranny  will  have  perished,  sectarianism 
will  have  died,  its  history  will  have  been  recorded, 
its  epitaph  written,  the  human  mind  will  be  free, 
and  God  will  reign  supreme  sovereign  of  the  soul. 
Three  quarters  of  a century  more  of  a pacific  policy! 
Yes,  it  must  be,  if  at  all,  — it  must  be  in  peace  that 
the  problem  of  religious  liberty  is  to  be  resolved.  War 
disorders  all,  revolution  confuses  everything.  Liter- 
ature, sculpture,  painting,  music,  all  the  harmoniz- 
ing, refining,  and  elevating  arts  are  unpatronized, 
suspended,  often  crushed,  in  war.  The  resources  of 
the  nation  are  then  turned  in  a wrong  direction,  and 
employed  to  uncivilize  society.  Our  own  country, 
directly  or  indirectly,  within  the  last  twelve  years, 
has  expended  in  war  a sufficient  amount  of  money 
to  have  purchased  all  the  territory  she  has  acquired, 
and  besides  this  to  have  built  a college  in  every  city, 
perhaps  in  every  county,  of  this  broad  Union,  afford- 
ing each  a handsome  perpetual  endowment,  by  which 
every  child  now  living  in  this  land  might,  as  far  as 
capable,  have  been  liberally  educated,  to  say  nothing 
of  the  loss  of  human  life  and  human  happiness, 
which  no  words  can  describe,  and  no  figures  cal- 


WITH  REFERENCE  TO  CHRISTIANITY. 


347 


culate.  Such  are  the  painful  trials  to  which  we  are 
subjecting  our  Christian  faith,  the  peculiar  message 
of  which  proclaims  peace  on  earth  and  good-will 
among  men.  Both  the  war  and  the  expenditure 
may  have  been  necessary  and  inevitable ; yet,  in  this 
nineteenth  century  of  enlightened  Christianity,  all 
such  expenditure  appears  to  indicate  the  passing 
strange  short-sightedness  of  human  action.  The 
religious  mission  of  our  country,  the  power  of  our 
religion  itself  among  ourselves,  manifestly  depend 
upon  our  peaceful  policy. 

Surely  there  is  a glorious  day  yet  to  come,  and 
though  we  may  not,  the  generations  who  follow  us 
will  see  and  enjoy  it.  Let  us  cherish  grateful  mem- 
ories this  day  of  the  noble  deeds  and  virtues  of  our 
departed  fathers,  as  we  would  be  gratefully  remem- 
bered by  those  who  shall  succeed  us. 

Now  may  each  of  us,  and  all,  enjoy  the  benedic- 
tion of  the  God  of  our  fathers,  who  is  our  God,  and 
the  God  of  the  eternal  future. 


DISCOURSE  XXIV. 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? WHO  IS  A 
UNITARIAN  ? 

YE  SHALL  KNOW  THE  TRUTH,  AND  THE  TRUTH  SHALL  MAKE 

you  free. — John  viii.  32. 

THAT  THEY  MAY  BE  ONE,  EVEN  AS  WE  ARE  ONE.  — John 
xvii.  22. 

ENDEAVORING  TO  KEEP  THE  UNITY  OF  THE  SPIRIT  IN  THE 
BOND  OF  PEACE.  — Eph.  iv.  3. 

A name  is  inevitable.  Some,  it  is  said, “ are  born 
great,  some  achieve  greatness,  and  some  have  great- 
ness thrust  upon  them.”  So  it  seems  to  be,  in  some 
sense,  with  names.  A name  is  voluntarily  chosen, 
or  it  is  imputed.  Some  seem  to  be  born  with  names, 
some  achieve  names,  and  some  have  names  thrust 
upon  them. 

It  is  the  same  with  bodies  of  men  as  with  indi- 
viduals. And  neither  can  any  name  be  adopted 
voluntarily,  nor  any  assigned  involuntarily,  without 
liability  to  misconstruction.  Names  are  descriptive 
usually,  or  are  designed  to  be  descriptive,  in  some 
particular  or  particulars,  of  the  persons  or  communi- 
ties which  adopt  or  receive  them.  All  names  being 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 349 


liable  to  misconstruction,  it  frequently  occurs  that 
a name  is  regarded  as  describing  those  who  bear  it 
in  some  certain  particulars  in  which  it  does  not  de- 
scribe them.  Sometimes  a name  is  understood  in  a 
sense  too  confined,  and  sometimes  in  a sense  too 
extended. 

No  name  among  Christians  has  for  half  a century 
been  more  misrepresented,  nor  is  any  now  more  mis- 
understood, than  that  of  Unitarians.  For  three  cen- 
turies, the  names  Roman  Catholic  and  Protestant 
have  designated  two  great  divisions,  the  one,  as  its 
name  indicates,  claiming  universal  obedience  to  the 
Pontiff  of  Rome  ; the  other,  as  its  name  indicates, 
standing  opposed  to,  or  protesting  against,  the  Roman 
Catholic  claims.  The  Protestant,  or  protesting  di- 
vision, is  subdivided  into  Episcopal  and  Presbyte- 
rian, Methodist  and  Baptist,  and  innumerable  other 
divisions.  They  all  alike  resemble  the  Roman  Cath- 
olic in  this  respect,  — that  each  division  and  sub- 
division prescribes  some  article  of  faith  concerning 
God  or  man,  time  or  eternity,  or  some  external  rite 
or  ceremony,  as  an  essential  or  prerequisite  to  admis- 
sion among  them,  — to  the  enjoyment  of  what  they 
are  pleased  to  style  Christian  fellowship,  by  which  is 
to  be  understood  fellowship  with  their  party.  In 
this  respect  the  term  Unitarian  expresses  a peculi- 
arity distinct  from  both  the  Protestant  and  Roman 
Catholic.  Seeing  that  no  article  of  faith,  that  no 
external  rite,  produces  the  unity  of  belief  which  it  is 
designed  to  produce,  we  propose  that  men  shall  not 
be  Protestant  Christians  with  a Protestant  creed,  not 
Roman  Catholic  Christians  with  a Roman  Catholic 
creed,  nor  Presbyterians  with  a Presbyterian  creed, 
30 


350 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 


nor  Episcopalians  with  an  Episcopalian  creed,  nor 
any  peculiar  sect  with  a sectarian  creed,  but  that  we 
all  shall  be  united  or  Unitarian  Christians,  aside  from 
all  creeds  and  all  rites,  each  mind  being  fully  per- 
suaded for  itself,  adopting  its  own  creed,  and  express- 
ing that  faith  by  such  outward  rites  as  it  may  re- 
gard as  Scriptural,  reasonable,  just,  and  proper,  — no 
church,  no  organization,  no  minister,  no  confession, 
no  ceremony,  presuming  to  interpose  between  the 
human  soul  and  God  ; — acknowledging  the  claim  of 
every  man  who  makes  it  to  the  name  of  Christian, 
and  deciding  his  title  to  that  name  solely  by  his  daily 
and  uniform  deportment,  by  his  practical  obedience 
to  Christian  precepts  and  principles,  by  his  invariable 
conduct  towards  man  and  his  reverence  towards 
God,  and  not  by  any  one  public  profession,  nor 
any  one  outward  ceremonial ; — at  the  same  time 
leaving  every  man,  agreeably  to  his  own  sense  of  ob- 
ligation, so  far  as  he  does  not  trespass  on  the  con- 
science or  liberty  of  another,  to  make  such  public 
profession,  and  adopt  such  ritual  observances,  as  he 
may  deem  conducive  to  his  own  moral  and  spiritual 
advancement. 

The  source  of  the  common  misapprehension  is 
obvious.  So  thoroughly  are  minds  in  the  world  of 
Christendom  imbued  with  the  idea  that  all  fellow- 
ship must  be  founded  on  some  verbal  statement  of 
belief,  that  they  understand  the  term  Unitarian  in  a 
narrow  and  sectarian  sense,  as  referring  only  to  a 
certain  theory  of  the  nature  of  God,  — that  God  is 
one  instead  of  three,  — that  the  term  Unitarian  des- 
ignates only  a sect,  based  on  antagonism  to  the  doc- 
trine of  the  Trinity.  That  God  is,  in  his  being,  ab- 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 351 


solutely  one,  — one  nature,  one  person,  — most  of 
those  who  are  known  as  Unitarian  Christians  do 
hold,  as  their  individual  opinions;  but  not  all.  In 
this  sense  I myself  am  a Unitarian ; but  when  I 
speak  of  Unitarian  Christians,  I employ  a term  de- 
scriptive of  them  as  Christians,  and  not  descriptive 
of  God  as  a person.  When  I say  I believe  in  the 
strict  personal  unity  of  God,  this  is  one  thing  and 
easily  understood ; but  when  I speak  of  Unitarian 
Christians,  I express  a character  of  the  men,  the 
Christians  themselves,  and  not  of  the  God  they  wor- 
ship. Although  I find  no  such  term  as  Trinity  in 
Scripture,  although  I find  no  such  phrase  in  the  Bible 
as  God  the  Son,  or  God  the  Holy  Ghost, — or  the 
divine  nature,  or  the  human  nature,  of  Christ,  — yet 
to  question  any  man  who  chooses  to  worship  at 
the  same  altar  with  me,  whether  he  believes  in  the 
theory  expressed  by  these  phrases  of  the  creeds,  is 
no  right,  is  no  concern  of  mine,  except  so  far  as  we 
may  desire  to  compare  our  opinions  personally.  He 
may  hold  to  the  Trinity  in  the  Divine  nature,  and  all 
its  kindred  doctrines;  yet  if,  so  far  from  regarding 
these  as  essential  doctrines,  he  unites  with  me  in 
worship,  and  in  Christian  benevolence  and  effort  to 
live  the  Christian  life,  he  is  a Unitarian  Christian. 
He  may  be  at  the  same  time  a nominal  member  of  a 
Roman  Catholic  church,  or  a Protestant  church  of 
any  sect,  and  still,  if,  so  far  from  regarding  the  creed 
and  observances  of  that  church  as  essential  to  the 
Christian  name,  or  essential  to  my  present  or  eternal 
welfare,  he  concede  to  me  the  Christian  name,  and 
grant  that,  however  true  his  creed  to  him,  he  does 
not  assume  infallibility,  or  pronounce  it  essential  to 


352  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

my  welfare,  — then  I regard  him,  and  every  such 
man,  as  a Unitarian  Christian.  Ecclesiastical  his- 
tory abundantly  testifies,  that  concerning  the  nature 
and  person  of  God,  and  the  nature  and  rank  of  Jesus 
the  Christ,  no  creed  was  established,  no  opinion  was 
exacted,  no  verbal  statement  was  prescribed  by  the 
churches  or  congregations,  for  three  hundred  years 
after  the  time  of  Jesus.  During  the  third  and  fourth 
centuries,  every  species  of  speculation  became  ram- 
pant; Greek  converts  with  their  Greek  philosophy, 
— Roman  converts  with  the  lingering  vestiges  of 
Roman  polytheism, — Hebrew  converts  with  their 
Hebrew  ceremonies  and  traditions,  — Egyptian  and 
other  converts  with  their  several  prejudices,  — each 
striving  to  modify  Christianity,  both  as  to  rites  and 
doctrines,  by  his  former  and  original  peculiarities. 
Contest  arose  on  almost  every  agitated  question* 
concerning  God,  man,  Jesus,  as  well  as  on  the  forms 
and  manner  of  worship.  Then  the  word  Trinity 
was  for  the  first  time  used.  The  word  is  nowhere 
in  the  Bible,  and  was  never  found  in  any  book  or 
writing  of  Christians  till  used  in  the  third  century 
by  Theophilus,  a bishop  of  Antioch. 

As  to  the  nature  and  rank  and  offices  of  Jesus, 
every  variety  of  opinion  existed- ; but  the  dispute  as 
to  the  strict  unity  of  God’s  person,  on  the  one  hand, 
and  the  trinity  of  persons,  on  the  other  hand,  be- 
came so  violent,  that  it  had  to  be  settled  by  the  votes 
of  a General  Council.  All  parties  have  prominent 
men  or  leaders,  and  in  this  contest  Arius  was  chief 
in  defending  the  strict  unity  of  God’s  person,  while 
Athanasius  advocated  a trinity  of  persons  in  God, 
insisting  that  Jesus  and  the  Holy  Spirit,  though  dis- 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 353 


tinct  persons,  were  each  one  God,  as  well  as  the  Su- 
preme Father  and  Creator,  and  yet  that  there  were 
not  three  Gods  but  one  God.  The  Emperor  Con- 
stantine endeavored  to  settle  the  dispute  by  calling  a 
Council,  which,  after  fierce  discussion,  in  the  year  325, 
decided  by  vote  that  Jesus  was  also  God,  and  yet  that 
there  were  not  two  Gods,  but  one.  Thus  318  bishops 
by  their  votes  decided  what  should  be  the  world’s  creed. 
Another  Council,  however,  fifty-six  years  after,  ter- 
minated the  contest  by  voting  that  the  Holy  Spirit 
was  also  God,  and  yet  that  there  were  not  three 
Gods,  but  one.  Both  these  parties,  you  perceive,  ac- 
knowledged — or  at  least  there  was  no  alternative 
to  the  minority  — the  authority  of  the  Council, 
the  church  and  state,  in  this  decision.  Taking  the 
names  of  the  leaders,  the  two  parties  were  known  as 
Athanasians  and  Arians.  They  did  not  style  them- 
selves Trinitarians  and  Unitarians.  These  terms 
were  not  employed  in  those  days. 

Although  these  Councils  decided  what  opinions 
should  be  publicly  taught,  they  could  not  decide  what 
men  should  think.  Consequently,  twelve  hundred 
years  after,  as  soon  as  the  change  called  the  Reforma- 
tion took  place,  the  same  contest  revived,  as  soon  as 
men  were  allowed  to  express  their  thoughts  ; and  the 
first  martyr  burned  at  the  stake  by  Protestants,  for  his 
opinions,  was  Dr.  Servetus,  whom  John  Calvin  had 
burned  in  the  streets  of  Geneva,  because  he  would 
not  acknowledge  belief  in  the  Trinity.  At  this  time 
Socinus  was  a prominent  teacher,  who  held  to  the 
strict  unity  of  God,  and  those  who  entertained  the 
same  or  similar  sentiments  were  reproachfully  called 
Socinians ; but  they  themselves  took  the  name  of 
30  * 


354 


WHAT  IS  UNITARIAN  CHRISTIANITY? 


Unitarian,  referring  only  to  their  belief  concerning 
God. 

Then,  sixty  years  ago,  when  the  same  contest  oc- 
curred in  this  country,  in  the  New  England  States, 
the  two  parties  bore  the  name  of  Trinitarian  and 
Unitarian,  referring  more  especially  to  the  question 
in  dispute  concerning  the  person  of  Jesus  and  the 
nature  of  God.  Most  of  the  Unitarians  then  were 
disposed  to  continue  to  worship  with  their  Trinita- 
rian brethren ; they  had  no  desire  to  separate  them- 
selves, to  build  new  churches,  or  form  a new  sect. 
But  those  who  held  the  doctrine  of  the  Trinity  re- 
garded it  as  essential  to  the  Christian  name  and  to 
the  eternal  welfare  of  man,  and  they  expelled  the 
Unitarians  as  heretics,  unbelievers,  — sometimes  de- 
nominating them  Infidels.  A new  issue  therefore 
arose.  The  truth  or  the  untruth  of  the  doctrine  of 
the  Trinity  became  a point  of  minor  importance,  and 
the  real  question  then  became  this:  Has  any  church, 
or  body  of  men,  a right  to  exclude,  condemn,  stig- 
matize and  pronounce  judgment  on  other  men,  for 
a difference  of  opinion, — for  a different  understand- 
ing of  words  of  Scripture  ? 

The  Unitarians  then  became  the  representatives 
and  champions  of  entire  freedom  of  mind  and  con- 
science, repudiating  all  ecclesiastical  authority,  and 
defending  liberty  of  thought  in  religion,  no  less  than 
in  politics,  — insisting  on  the  principle  of  progress 
in  religious  science,  no  less  than  in  natural  science. 
And  such  is  the  position  now  occupied  by  those 
who  take  the  name  of  Unitarian  Christians,  i.  e. 
united  or  union  Christians, — just  as  these  are  Unit- 
ed or  Unitarian  States  of  America.  They  claim  the 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 


355 


right  of  every  society  of  worshippers  to  organize  so 
far,  and  in  such  manner,  as  those  composing  it  may 
deem  expedient,  for  the  advancement  of  liberal  prin- 
ciples and  virtuous  lives;  — to  adopt  such  modes  of 
worship,  such  rites  and  ceremonies,  as  may  seem  best 
adapted  to  promote  their  individual  good,  and  the 
general  welfare  of  society,  — each  congregation  and 
each  individual  being  responsible  to  established  gov- 
ernment for  the  observance  or  disobedience  of  its  laws. 
A study  of  mental  phenomena,  the  faculties  and  op- 
erations of  the  human  mind, — a study  of  human  his- 
tory in  all  past  ages,  — a careful  observation  of  socie- 
ties and  institutions,  churches,  and  their  observances, 
— satisfy  us  that  perfect  coincidence  of  opinion  or 
doctrine  never  has  existed,  and  does  not  exist;  that 
no  such  verbal  or  doctrinal  concurrence  is  contem- 
plated by  Christianity ; that  it  is  morally  impossible, 
and  therefore  never  to  be  expected. 

What  therefore  remains,  but  to  seek  for  such  agree- 
ment and  co-operation  as  is  entirely  practicable  ? 
And  what  this  is,  Scripture  happily  joins  with  ex- 
perience and  observation  in  indicating  to  mankind. 
The  true  unity  is  described  in  Scripture  as  “ unity 
of  spirit  in  the  bond  of  peace.”  This  unity  is 
that  which  we,  as  Unitarian  Christians,  are  striving 
to  attain ; and  so  far  have  we  been  successful,  that, 
while  fifty  years  ago  not  five  congregations,  nor  per- 
haps five  hundred  persons  in  the  United  States,  could 
be  found  to  take  this  open,  independent  attitude, 
now  more  than  a million  of  the  intelligent  population 
of  our  country  openly  declare  themselves,  in  senti- 
ment and  practice,  Unitarian  Christians.  As  to 
Antitrinitarians,  or  Unitarians  in  a mere  dogmatic 
sense,  there  are  upwards  of  three  millions. 


356 


WHAT  IS  UNITARIAN  CHRISTIANITY? 


We  are  confirmed  in  the  truth  and  propriety  of 
our  position,  when  we  now  see  that  the  most  arbi- 
trary verbal  statements  fail  to  unite  men  who  sub- 
scribe to  the  same  articles.  For  churches  holding 
the  same  creeds,  and  the  same  form  of  organization, 
separate  and  oppose  and  denounce  each  other,  as 
perverters  of  the  truth,  each  claiming  to  defend  the 
same  written  formula. 

We  see  that  those  adhering  to  the  same  rite  as 
essential,  such  as  baptism,  and  to  the  same  mode  of 
administration,  such  as  immersion,  separate  and 
denounce  each  other  as  heretical.  Hence  we  have 
Presbyterian  Old  School  and  New  School,  and  other 
varieties,  subscribing  to  the  same  confession,  yet  refus- 
ing Christian  fellowship  with  each  other.  We  have 
High-Church  and  Low-Church  Episcopalians,  sub- 
scribing the  same  articles,  yet  condemning  each  party 
the  other  in  the  bluntest  terms.  We  see  Episcopal 
Methodists,  and  Protestant  Methodists,  and  Wesley- 
an Methodists,  and  other  Methodists,  holding  the 
same  fundamental  doctrines,  yet  carrying  on  a cease- 
less internal  warfare.  We  see  Missionary  Baptists, 
and  Anti-missionary  Baptists,  and  other  varieties  of 
Baptists,  agreeing  in  the  same  essential  rites,  yet 
opposing  each  other  with  a violence  that  would  dis- 
credit the  partisans  of  political  controversy.  Amidst 
all  this  din,  and  dust,  and  confusion  of  sectarian 
warfare,  we  discern  the  only  path  of  repose  and 
safety,  not  in  unity  of  organizations,  not  in  unity  of 
rites  and  ceremonies,  not  in  unity  of  doctrines  and 
written  articles,  not  in  a professed  unity  of  faith,  not 
in  a supposed  unity  of  inward  experiences ; but  sim- 
ply in  unity  of  spirit  in  the  bond  of  peace.  As  we 


WHAT  IS  UNITARIAN  CHRISTIANITY?  357 

differ  in  bodily  conformation,  and  yet  peacefully  re- 
side in  the  same  house,  just  as  universally  and  en- 
tirely are  we  to  differ  in  our  perceptions  of  truth  and 
its  relations,  and  yet  peacefully  co-operate  in  the  same 
offices  of  benevolence,  meet  in  the  same  temple,  and 
unite  in  the  same  expressions  of  grateful  reverence 
to  God,  discussing  every  topic  of  faith  and  duty,  of 
doctrine  and  practice,  with  the  largest  liberty  of 
thought,  implying  no  obligation  on  the  part  of  any 
hearer  to  adopt  the  sentiments  of  the  speaker,  ex- 
cept so  far  as  they  commend  themselves  to  his  judg- 
ment and  his  conscience,  and  with  no  implied  obli- 
gation on  the  part  of  the  speaker  to  conform  himself 
to  the  opinions  of  his  hearers. 

But  lest  you  may  regard  my  use  of  the  term  Uni- 
tarian as  wholly  arbitrary  and  singular,  let  me  refer 
you  to  an  illustration  of  the  same  use  of  the  term 
in  a political  sense.  In  an  article  from  a London 
periodical  (the  London  Leader)  on  “ Parties  in  Italy,” 
the  writer  speaks  in  these  terms  : — “ Monarchism  as 
a positive  element,  as  a source  of  life  and  progress, 
never  entered  into  the  historical  tradition  of  Italy.  It 
has  ever  been  an  icy  incubus,  stopping  the  beatings 
of  the  nation’s  heart.  It  has  during  three  hundred 
years  hermetically  kept  down  the  tombstone  over  all 

collective  movement,  and  Unitarian  aspirations 

Italy  is  essentially  republican,  essentially  Unitarian. 
She  is  so  by  all  her  tradition  and  her  instincts, — 
she  is  so  by  her  solidarity  with  Europe.”  * Here 
you  observe  that  the  political  spirit  of  Italy,  her  col- 
lective movement,  is  called  Unitarian  aspiration, — 
and  by  her  instincts  and  traditions,  by  her  solidarity 


* See  Christian  Inquirer  of  January  31,  1852. 


358  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

with  Europe,  she  is  styled  by  the  writer  essentially 
republican,  essentially  Unitarian.  Unity  of  thought 
or  of  action,  unity  in  some  respect,  is  always  regard- 
ed as  a desirable  and  important  characteristic.  The 
Church  of  Rome  has  always  greatly  prided  itself  on 
its  unity,  but  its  unity  is  only  a unity  of  authority, 
a unity  of  organization,  a ritual  unity.  Whence 
have  come  all  the  sects  and  subdivisions  of  the  Prot- 
estant world,  at  which  she  points  so  scornfully  ? 
They  have  all  proceeded  from  the  bosom  of  what 
she  chooses  to  style  her  unity.  She  hooped  and 
pressed  her  several  parts  so  strongly,  that  the  mate- 
rial could  be  pressed  no  longer;  and  repeated  explo- 
sions have  occurred,  scattering  into  fragments  her 
mere  outward  unity. 

A want  of  the  true  unity,  the  only  reasonable 
unity,  unity  of  a peaceful  spirit,  — the  want  of  this 
among  the  churches,  among  religionists  of  every 
kind,  is  very  plausibly  and  fairly  made  a plea  for  the 
existence  and  support  of  the  various  mutual  benevo- 
lent associations  of  our  day  and  of  our  country.  In 
an  address  delivered  some  time  since  at  an  annual 
celebration  of  one  of  the  existing  benevolent  orders 
of  our  country,  I find  this  plea  offered  in  these  very 
words.  The  speaker  says : u At  the  present  day,  the 
multiplicity  of  religious  sects  into  which  Christen- 
dom is  divided,  justifies  the  establishment  of  some 
common  ground  where  the  parties  may  forget  their 
feuds,  and  unite  their  efforts  in  discharging  the  re- 
ciprocal duties  of  this  life.  While  they  individually 
maintain  the  faith  by  which  their  religious  com- 
munion is  distinguished,  this  association,  so  far  from 
working  evil,  will  produce  mutual  respect  and  esteem, 


WHAT  IS  UNITARIAN  CHRISTIANITY? 


359 


and  by  unity  of  benevolent  action  pave  the  way  to 
unity  of  faith.  The  tendencies  of  our  order,”  con- 
tinues this  writer,  “in  a political  point  of  view,  may 
be  estimated  by  the  harmonizing  influence  it  exerts 
over  the  angry  passions  and  discordant  dispositions 
of  our  nature,  and  the  wide  dissemination  of  that 
moral  virtue  which  is  the  true  cement  of  our  civil 
institutions.”  Now  this  indicates  exactly  the  defect 
of  the  churches  of  Christendom,  and  the  want  which 
we  as  Unitarian  Christians  propose  to  meet,  the  de- 
mand which  we  believe  can  be  supplied.  We  pro- 
pose to  effect,  not  only  unity  of  a spirit  of  benevo- 
lence, but  also  unity  of  a spirit  of  religion. 

Is  this  thought  to  be — is  it  alleged  to  be  — im- 
practicable ? You  have  only  to  recall  the  fact,  that 
the  Jews  were  divided  into  sects  differing  in  opinion 
as  widely  as  the  remotest  sects  of  Christians,  and  yet 
they,  for  the  whole  nation,  had  but  one  great  temple, 
at  which  the  whole  people  joined  in  worship.  So 
various  were  their  sentiments,  that,  while  one  part 
believed  in  a future  existence,  others  believed  in  no 
future  existence,  good  or  bad.  Still  -they  worshipped 
by  the  same  priesthood,  and  in  the  same  church. 
Impracticable  ! why,  unity  in  diversity,  co-operation 
without  compromise  of  individual  sentiment,  is  the 
grand  feature  of  our  times,  our  social  life,  our  pro- 
gressive civilization.  Is  it  not  by  united  or  Unitarian 
companies  that  we  build  railways  across  states  and 
nations?  Is  it  not  by  Unitarian  companies  that  we  ex- 
tend electric  telegraphs  between  the  remotest  points, 
bringing  the  word  and  spirit  of  man  into  contact 
with  the  word  and  spirit  of  man  ? Is  it  not  by  Uni- 
tarian companies  that  the  great  manufacturing  pro- 


360  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

cesses  are  carried  on,  the  great  commercial  enter- 
prises undertaken,  and  the  facilities  and  agents  of 
our  whole  material  and  intellectual  civilization  cre- 
ated and  carried  into  operation  ? What  are  cities 
themselves  but  Unitarian  communities,  living  har- 
moniously under  the  same  municipal  regulations  ? 

Then  as  to  moral  enterprises,  how  is  it  that  in  the 
halls  of  the  various  benevolent  associations  are  found, 
seated  side  by  side,  men  of  the  most  discordant  sen- 
timents,— men  from  every  party  in  politics  and  from 
every  sect  in  religion  ? How  is  it  that  in  this  ca- 
pacity, and  feeling  no  concession  of  individual  right, 
no  compromise  of  personal  opinion,  they  each  ad- 
dress the  other  fraternally  by  the  sacred  name  of 
brother?  Is  there  no  significance  in  this  ? 

Yes,  it  speaks,  and  in  tones  loud  enough  to  startle 
every  church  from  its  torpidity.  It  tells  us  that  the 
very  instincts  of  human  nature  demand  sympathy, 
benevolent  sympathy,  — and  unity,  a spiritual  unity. 
And  still  more,  it  should  teach  the  churches  that  this 
sympathy  is  attainable,  and  this  unity  is  practicable. 
Up  from  the  churches,  it  is  true,  comes  a continual 
strain  of  lamentation  over  the  divisions  and  desola- 
tions of  Zion.  But  what  remedy  are  they  proposing 
for  the  evil?  They  pray,  and  they  hope  for  union  ; 
but  how  much  nearer  are  they  now,  than  ever  before, 
to  the  consummation  of  their  hopes  ? Where  is  their 
physician  to  prescribe,  and  their  balm  of  Gilead  to 
heal  the  malady  ? 

Every  year,  almost  every  month,  some  new  schism 
occurs ; a fresh  dispersion,  a new  subdivision,  a new 
sect,  appears.  Alike  each  old  one  with  the  new 
bears  aloft  its  party  banner,  its  exclusive  motto,  its 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 361 


divine  and  essential  creed,  and  generation  after  gen- 
eration leaves  the  field ; each  successive  standard- 
bearer  lives  and  dies,  and  passes  from  earth,  shouting 
the  old  watchwords ; and  each  church  wonders  at 
the  obstinacy  and  depravity  of  men,  that  the  whole 
world  does  not  rush  into  its  particular  fold,  and  re- 
peat its  shibboleth,  and  bear  its  superscription.  Each 
alike  infatuated  in  devotion  to  its  system,  they  all 
fail  to  learn  from  history,  they  all  fail  to  profit  by  ex- 
perience. All  the  while  they  fail  to  perceive  that 
man  is  solving  the  problem  of  human  progress  with- 
out their  aid.  Unlike  Belshazzar  in  his  revelry,  they, 
in  the  intoxication  of  their  zeal,  or  the  blindness  of 
their  superstitious  faith,  do  not  perceive  the  hand- 
writing on  the  very  wail  above  their  altars,  recording 
their  fate:  11  Your  kingdom  is  divided;  ye  are  weighed 
in  the  balance  and  found  wanting.”  So  ardently 
engaged  are  they  in  word-wars,  and  metaphysical 
discussion,  and  hair-splitting  distinctions,  and  cold 
criticisms,  and  internal  experiences  of  grace,  and 
frenzied  exclamations  of  glorious  visions,  and  extrav- 
agant professions  of  guilt  and  penitence,  they  do 
not  perceive  that  the  golden  thread  of  human  lovefis 
passing  silently  from  hand  to  hand,  through  all  the 
churches,  and  that  those  who  touch  it  are  electrified 
and  attracted,  and,  discovering  latent  and  slumbering 
in  every  bosom  the  great  vivifying  principle  of  be- 
nevolence, are  turning  their  backs  upon  the  con- 
tracted precincts  of  sectarianism,  are  ascending  to 
the  broad,  high,  heavenly  platform  of  humanity, 
are  discovering  the  new  commandment  of  Chris- 
tianity, that  “ye  should  love  one  another,”  and 
are  silently  unfolding  the  grand  central  principle  of 
31 


362  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

Christian  fraternity,  the  divine  revelation  of  human 
brotherhood. 

The  sublime  idea  of  spiritual  unity  is  taking  pos- 
session of  the  world,  and  nothing  but  the  infatuating 
power  of  religious  prejudice  can  account  for  the  as- 
tounding obtuseness  of  religious  leaders  to  the  fact 
that  members  of  all  their  exclusive  communions  are 
evincing  their  determination  to  develop  the  fraternal 
element  in  their  nature,  their  fixed  resolve  to  seek 
out  and  detect  the  smothered  embers  of  virtue  in 
every  human  breast, — to  find  out  every  point  of 
human  sympathy,  and  every  means  of  virtuous  co- 
operation. 

Hundreds  of  every  church  are  virtually  saying  to 
their  priesthood : “ You  may  classify  us  on  Sundays 
into  saints  and  sinners,  friends  and  enemies  of  God, 
but  you  cannot  prevent  us  on  Mondays  from  uniting 
to  recognize  the  universal  paternity  of  the  Almighty. 
As  Roman  Catholics  or  Protestants,  as  Presbyteri- 
ans or  Baptists,  you  may  deny  us  intercourse  in  the 
churches,  but  as  Masons,  and  Odd  Fellows,  and 
Sons  of  Temperance,  you  cannot  deprive  us  of  in- 
tercourse in  the  lodge-rooms.  As  church-members 
you  may  separate  us  one  day  in  the  week,  but  as 
Christian  men  we  will  unite  our  hearts  and  hands, 
our  words  and  deeds,  for  the  remaining  six  days  of 
the  week.”  I am  not  a member  of  any  of  these  so- 
cieties, but  to  me,  as  to  all  men,  this  is  their  lan- 
guage, the  loud  language  of  human  action,  which 
the  clergy  in  the  Babel  confusion  of  their  controver- 
sies do  not  hear.  The  author  of  the  address  to 
which  I have  already  alluded,  partakes  of  the  com- 
mon error  of  separating  faith  from  works,  and  re- 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 


363 


ligion  from  morality.  In  defending  his  order  from 
the  allegation  of  a tendency  to  supplant  or  come 
in  conflict  with  the  Church,  he  says  of  it:  “It  has 
no  religious  creed.  It  does  not  profess  to  teach 
original  truth,  but  it  simply  unites  men  to  practise 
those  duties  which  are  universally  admitted  to  be 
right  and  proper.  If  it  invaded  the  functions  of  the 
Church  by  daring  to  teach  a religious  system,  it 
would  long  since  have  been  discovered  by  thousands 
who  delight  to  do  it  honor,  and,  in  place  of  defend- 
ing, they  would  have  been  found  fighting,  shoulder 
to  shoulder,  with  the  foremost  of  our  opposers.” 

So  this  advocate  of  the  secular  order  announces 
that  it  has  no  religious  creed,  but  simply  unites  men 
to  practise  those  duties  which  are  universally  admitted 
to  be  right  and  proper.  The  function  of  the  Church, 
echoes  the  minister  from  the  pulpit,  is  to  teach  a 
religious  system.  So  that  teaching  a religious  sys- 
tem, it  appears,  is  one  thing,  and  putting  to  practice 
the  duties  universally  acknowledged  to  be  right  and 
proper,  is  another  and  different  thing.  And  the  secu- 
lar order,  in  discharging  its'  functions,  does  not  in- 
vade the  functions  of  the  Church.  Here  is  the  great 
error  the  Church  is  still  committing,  — she  separates 
teaching  from  acting,  — she  substitutes  believing  for 
doing,  — she  preaches,  but  does  not  practise.  Does 
the  sectarian  tell  me  that  religion  is  for  another,  a 
future  and  eternal  world  ? I tell  him  religion  is  for 
this  present  and  temporal  world  too,  and  no  less  than 
for  a future.  Does  he  tell  me  religion  is  a divine 
plan  to  save  the  soul  ? I tell  him  it  is  a divine  prin- 
ciple to  save  the  soul  and  body  also.  Does  he  tell 
me  that  Christianity  is  a scheme  to  save  the  soul 


364  WHAT  IS  UNITARIAN  CHRISTIANITY? 

from  the  consequences  in  an  eternal  world  of  sin  in 
this  world?  I tell  him  Christianity  is  not  a scheme, 
but  a spirit  and  a truth,  to  save  the  soul  from  sin  it- 
self, in  this  world  and  in  all  worlds,  just  as  far  as 
that  truth  and  spirit  are  embraced.  And  it  is  be- 
cause men  want  such  a religion,  such  a spirit,  and 
such  a truth,  and  because  they  do  not  find  it  in  the 
teachings  and  the  creeds  and  the  ceremonies  of  the 
churches,  that  they  testify  the  existence  of  the  di- 
vine nature  and  tendency  within  them,  by  seeking 
elsewhere,  in  other  associations,  by  other  methods, 
for  a recognition  of  this  divine  communion.  These 
societies  all  profess  to  develop  Christian  principles, 
to  practise  Christian  virtues, — thereby  virtually  de- 
claring, and  declaring  truly,  that  the  churches  fail  to 
develop  and  practise  the  Christian  virtues.  But  is 
the  Church  the  embodiment  and  exponent  of  Chris- 
tian principles,  and  should  she  not  do  all  that  these 
societies  are  designed  to  do?  Should  not  Christians, 
as  Christians,  do  all  that  these  members  of  societies 
do  as  members  of  these  societies  ? I thank  God  for 
these  societies,  since  churches  divide  men  rather  than 
unite  them ; but  is  it  not  the  golden  rule  and  funda- 
mental precept  of  Christianity,  to  do  to  others  as  we 
would  that  they  should  do  to  us  ? Christians  can 
unite,  — they  will  unite,  — they  must  unite,  before 
Christianity  can  perform  its  mission.  But  the  effi- 
cient unity  can  never  be  a verbal  unity ; it  can  be 
neither  doctrinal  unity  nor  ritual  unity.  The  whole 
history  and  present  aspects  of  the  world  afford  evi- 
dence amounting  to  demonstration,  that  a peaceful 
unity,  a Unitarian  spirit,  is  essential,  and  is  entirely 
practicable,  among  Christians.  There  is  a platform 
broad  and  strong  enough  for  all. 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 365 


We  all  believe  in  God,  the  omnipotent  Creator, 
the  just  Ruler,  the  moral  Governor,  the  beneficent 
Father  of  the  universe;  and  beyond  the  revelation 
of  Scripture  and  the  revelation  of  nature,  we  require 
no  creed  to  make  this  declaration.  We  all  acknowl- 
edge the  necessity  of  obedience  to  the  law  of  God, 
which  governs  our  corporeal,  our  intellectual  and 
spiritual  nature ; and  we  require  no  written  formula 
to  declare  this.  We  all  acknowledge  the  two  com- 
mandments of  Jesus  of  Nazareth,  love  to  our  God, 
and  love  to  our  fellow-man,  as  comprehending  the 
all-sufficient  and  only  means  of  obedience  to  the 
laws  of  God ; and  beyond  the  New  Testament  teach- 
ings, we  require  no  written  creed  to  declare  this. 

Here,  then,  every  essential  truth,  every  essential 
principle,  is  admitted  by  all  claiming  to  be  Chris- 
tians. The  churches  are  like  prisms,  separating  the 
rays  of  divine  light ; but  hope,  truth,  and  love  form 
the  great  lens  which  is  to  collect  the  scattered  rays 
of  truth  reflected  from  all  human  hearts,  and  blend 
them  into  one  harmonious  picture  of  benevolence 
and  peace. 

Sometimes  we  hear  the  largest  liberty  commend- 
ed where  it  is  not  greatly  practised.  Not  long  since, 
in  one  of  the  most  prominent  Presbyterian  periodi- 
cals in  our  country,  the  New  York  Evangelist  (June 
14,  1849),  in  an  article  on  the  words  “ The  Church 
and  our  Church,”  I find  the  following  description 
of  the  model  church.  The  writer  says : “ If  any 
church  would  establish  itself  as  a model  church,  let 
it  adopt  these  Christian  principles.  Let  it  proclaim 
that  it  is  not  laboring  for  a polity,  for  an  ordinance, 
for  a name,  for  a sectarian  creed  born  from  some  old 
31  * 


366  WHAT  IS  UNITARIAN  CHRISTIANITY? 

philosophy,  but  simply  to  disseminate  the  Gospel,  to 
promote  all  human  improvement.  Let  it  not  there- 
fore seek  to  multiply  its  works  of  denominationalism 
by  multiplying  denominational  institutions ; but  let 
it  seek  to  distinguish  itself  from  all  others  by  its 
charity  and  generosity,  by  its  readiness  to  throw 
aside  unimportant  differences,  and  by  setting  forth 
clearly  and  prominently  the  great  truths  and  duties 
of  the  Church,  and  by  daring  to  base  itself  upon 
them.  We  should  like  to  see  a denominationalism 
arise  from  a struggle  to  promote  the  unity  of  all  the 
disciples  of  our  Lord.  We  should  like  to  see  a 
church  marking  its  revival  and  progress,  not  by  ef- 
forts simply  to  build  up  itself,  by  giving  a new  im- 
pulse to  all  its  sectarian  machinery,  but  by  entering 
into  so  broad  a movement  of  Christian  love,  that  it 
would  avoid  at  every  point  the  renewal  of  those  im- 
practicable controversies  and  conflicts,  which  have 
not  always  brought  enlargement  to  our  Church, 
while  they  have  invariably  inflicted  wounds  upon  the 
Church.” 

Such  is  this  Presbyterian’s  description  of  the 
model  church.  Such  is  the  church  he  would  like  to 
see  arise  from  a struggle  to  promote  the  unity  of  all 
Christian  disciples.  Let  him  rejoice  and  say  with 
Simeon,  “ Behold,  mine  eyes  have  seen  thy  salvation.” 
Such  is  the  platform  on  which  we  stand.  Such  is 
the  work  in  which  we  offer  him  a place  and  a posi- 
tion, with  the  sacrifice  of  none  of  his  opinions ; he 
may  retain  them  all.  Our  object  is  to  promote  all 
human  improvement,  and  the  unity  of  all  Christian 
disciples.  We  are  therefore  Unitarian  Christians, — 
we  are  entering  into  a broad  movement  of  Christian 


WHAT  IS  UNITARIAN  CHRISTIANITY?  367 


love.  With  any  movement  narrower  than  this,  — • 
whether  under  the  name  of  Trinitarian  or  Unitarian, 
I acknowledge  no  identity,  I profess  no  connection. 

In  God  the  Creator  and  Ruler  and  Father  of  man, 
and  in  man  as  the  child  of  God,  we  believe.  In 
man  as  capable  of  indefinite  and  perpetual  improve- 
ment, and  capable  of  unspeakable  debasement,  we 
believe.  In  Jesus  as  the  representative  of  divine 
goodness,  to  reveal  truth  and  enforce  it  by  his  own 
example,  we  believe.  In  the  adaptation  of  the  truths 
he  taught,  and' the  principles  he  exemplified,  to  warn 
man  of  error,  to  guard  him  from  sin,  to  preserve  him 
from  wrong,  to  correct  him  when  in  error,  to  rescue 
him  when  in  vice,  to  reform  him  towards  virtue,  to 
promote  his  present,  continual,  and  highest  welfare, 
and  inspire  the  loftiest  hopes,  in  this  we  believe. 
And  on  these  broad  principles,  without  prescribing 
them  in  any  written  form,  we  unite  to  worship  God, 
and  to  labor  for  our  own  and  the  world’s  good,  — 
leaving  all  doctrines  of  God’s  nature,  or  of  the  rank  of 
Jesus, — in  a word,  all  interpretations  of  Scripture, 
all  abstract  theories  and  outward  rites,  — to  be  de- 
termined by  the  individual  soul,  responsible  to  no 
human  tribunal,  but  to  the  Infinitely  Righteous. 

But  am  I asked  how  we  try,  how  we  discipline, 
how  we  dispose  of  a man  who  outrages  all  principle, 
defies  all  obligation,  and  persists  in  notorious  wick- 
edness ? I reply,  that  we  experience  no  difficulties 
of  this  nature,  we  have  the  strongest  security  against 
them.  We  leave  every  such  man  to  try,  to  adjudge, 
and  to  dispose  of  himself;  and,  standing  as  he  does 
before  the  bar  of  conscience,  of  society,  of  public 
sentiment,  it  requires  no  long  time  for  him  to  pro- 


368  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

nounce  his  own  sentence,  and  find  his  own  place. 
We  leave  such  men,  for  you,  his  fellow-men,  and 
God,  his  maker,  to  try  and  adjudge.  With  us  as  a 
worshipper,  no  less  than  with  the  public  as  a citizen, 
we  expect  every  man  to  stand  upon  his  dignity  as  a 
man,  upon  his  honor  as  a gentleman,  and  his  own 
integrity,  his  own  sense  of  duty,  as  a Christian  ; and 
in  this  perfect  freedom,  in  this  appeal  to  every  man’s 
dignity  and  honor  and  integrity,  — in  this  we  find  the 
very  strongest  security,  the  most  satisfactory  warrant, 
for  sincerity  and  purity  of  purpose.  I would  put  no 
man  out  of  any  community  and  stigmatize  him,  as 
long  as  I could  keep  him  in  and  make  him  better. 
Creeds ! Disciplines ! Baptisms  as  professions  of 
religion  ! Does  not  all  history  and  daily  observation 
teach  us  that  there  is  no  creed  which  a hypocrite 
will  not  subscribe  to  promote  his  own  advantage,  — 
that  there  is  no  rite  which  a dishonorable  man  will 
not  submit  to,  to  shield  himself  from  obloquy,  — 
that  there  is  no  profession  which  an  unprincipled 
man  will  not  make  to  cloak  roguery  with  religion  ? 
While  good  men  may  rightly  use  all  these  means, 
bad  men,  we  see,  abuse  them.  They  can  be  no  stand- 
ards. We  offer  no  man  such  temptations  to  hypoc- 
risy. We  offer  no  man  such  a shelter  from  the  eye 
of  public  scrutiny.  We  ask  for  no  man’s  doctrines, 
but  we  look  for  his  virtues ; we  ask  for  no  man’s 
creed,  but  we  observe  his  life.  We  admit  the  pro- 
priety of  every  man’s  profession  of  religion ; but  we 
look  for  its  reality  in  his  daily  conduct.  In  doc- 
trines, the  truest  union  results  from  the  fullest  free- 
dom. It  is  truly  said : u Religion,  like  poetry,  is 
a life,  a spirit,  that  must  find  its  own  form  from  de- 


WHAT  IS  UNITARIAN  CHRISTIANITY  ? 369 


velopment  from  within,  and  cannot  be  moulded  by 
external  constriction  ; and  the  larger  freedom  you 
have  courage  to  allow,  the  less  will  you  have  to  re- 
gret irregularity  and  distortion,  for  it  has  inherently 
a tendency  to  order  and  to  beauty,  only  determined, 
not  by  authoritative  mechanism,  but  by  the  rhythm 
and  symmetry  of  the  affections  themselves.”  * Ex- 
perience has  demonstrated  to  us,  as  Unitarian  Chris- 
tians, the  truth  of  this  description,  the  value  of  this 
freedom. 

Now,  friends,  if  any  here  present  remain  unen- 
lightened as  to  what  I understand  to  be  Unitarian 
Christianity,  then  I can  only  reply,  that  I despair  of 
being  able  to  make  myself  understood.  We  unite 
to  differ.  We  agree  to  disagree.  We  seek  unity 
with  diversity.  We  look  forward  to  uniformity  of 
mind,  no  more  than  to  uniformity  of  body,  and  by 
imposing  no  restrictions,  we  find  the  strongest  con- 
junction. 

This  is  the  unity  of  spirit  that  we  seek,  — this  is 
the  Unitarian  Christianity  we  would  develop.  We 
seek  the  unity  of  natural  science  with  religious 
science.  We  seek  the  unity  of  Nature’s  revelation 
with  Christian  revelation.  We  seek  the  unity  of 
week-day  religion  with  Sunday  religion.  We  seek 
the  unity  of  all  persons  and  objects,  which  may 
conduce  to  the  grand  design  of  perpetual  human 
progress.  The  spirit  of  Unity,  Love,  the  Unitarian 
element,  we  would  diffuse  through  the  whole  world 
of  existences.  The  small,  the  local,  the  fugitive  in- 
terests of  life,  may  continue  to  divide  men  into  par- 


* J.  Martineau  on  “ Church  of  England.’ 


370  WHAT  IS  UNITARIAN  CHRISTIANITY  ? 

ties,  and  separate  them  in  sentiment.  But  the  great, 
the  universal,  and  enduring  interests  of  men  are 
the  same,  and  must  unite  them.  Our  present  wants 
and  real  enjoyments  are  the  same;  our  hopes  of  the 
future,  and  our  aspirations  upward,  are  one,  all  one. 
Blinded  by  their  zeal,  religious  sects  and  churches 
may  continue  to  build  the  Babel  towers  by  which 
their  elect  ones  think  to  wind  their  way  to  celestial 
felicities  reserved  for  them.  But  he,  whose  eyes  are 
open  to  read  the  signs  of  the  times,  and  to  interpret 
the  moral  commotions  of  the  world,  may  see  that 
powerful  and  time-honored  structures  are  crumbling 
and  wearing  away,  and  men  are  flying  out  from  their 
tottering  walls  into  the  open  atmosphere,  and  finding 
refuge  in  the  protecting  embrace  of  God,  — whose 
bosom  of  boundless  love  can  welcome  all.  The 
prayer  of  Jesus,  “ That  they  may  be  one,  even  as  we 
are  one, — I in  them,  and  thou  in  me,  that  they  may 
be  made  perfect  in  one,”  — is  now  realizing  itself  in 
every  invention  of  art,  every  discovery  of  science, 
every  grand  movement  of  Christian  civilization. 


DISCOURSE  XXV. 


THE  MIND  WHICH  WAS  IN  JESUS. — DIFFERENCE  BE- 
TWEEN THE  CHRIST  AND  WHAT  IS  CALLED  CHRIS- 
TIANITY. 

LET  THIS  MIND  BE  IN  YOU,  WHICH  WAS  ALSO  IN  CHRIST 

jesus.  — Phil.  ii.  5. 

The  author  of  this  injunction  had  just  referred  to 
the  characteristics  which  he  summed  up  in  the  term 
mind.  u Let  nothing  be  done  through  strife  or  vain- 
glory, but  in  lowliness  of  mind  let  each  esteem  other 
better  than  themselves.  Look  not  every  man  on  his 
own  things,  but  every  man  also  on  the  things  of 
others.”  These  qualities  constitute  what  he  signifies 
by  the  mind  of  Jesus,  advising  those  whom  he  ad- 
dressed to  imitate  this  mind. 

A quite  different  aspect  might  Christendom  have 
now  worn,  had  societies  and  churches  bearing  the 
Christian  name  made  it  the  chief  object  of  their  re- 
searches and  efforts  to  ascertain  and  imitate  this 
mind  of  Jesus.  But  it  is  with  a heavy  heart  that 
every  lover  of  peace  and  truth  must  turn  to  the 
pages  of  ecclesiastical  history.  The  early  Christians 
being  Hebrews,  Greeks,  and  Romans,  each  division 
retained  more  or  less  of  its  theology,  and  each  en- 


372 


THE  MIND  WHICH  WAS  IN  JESUS. 


deavored  to  bring  the  others  to  a regard  for  its  pecu- 
liarities, as  to  times,  places,  and  modes  of  worship. 
In  order  to  secure  the  desired  consideration,  they  be- 
gan to  arrange  and  systematize  their  peculiarities, 
both  of  modes  and  opinions,  of  forms  and  of  faith. 
As  nominal  Christians  increased  in  number,  and  be- 
came allied  with  civil  government,  each  system  of 
opinions  and  forms,  more  or  less  perfected,  sought 
after  a legal  and  unrivalled  pre-eminence  ; and  thus 
the  unholy  and  unbrotherly  strife  has  continued  cen- 
tury after  century,  leaving  the  volumes  of  Church  his- 
tory, for  ages,  down  to  this  hour,  little  more  than  a 
mournful  record  of  divisions,  wars,  persecutions,  cen- 
soriousness, and  enmity  among  those,  who,  in  com- 
mon, claimed  to  be  the  special  conservators  and 
teachers  of  a religion  of  peace,  fraternity,  and  love. 
Even  now,  in  this  very  noontide  of  intelligence, — 
throughout  many  portions  of  enlightened  Christen- 
dom, — what  is  the  burden  of  daily,  weekly  pulpit 
proclamations?  Is  it  the  practicability,  the  duty, 
and  the  excellence  of  lowliness  of  mind,  of  doing 
nothing  through  strife  and  vainglory,  each  esteem- 
ing other  better  than  himself?  Is  it  to  this  mind 
of  Jesus,  that  the  old,  the  young,  and  the  whole 
thinking,  acting  world  of  mankind,  are  perpetually 
pointed  ? 

So  far  from  this,  it  is  still  to  the  necessity  of  faith 
or  belief  in  certain  schemes  of  redemption,  or  plans 
of  salvation,  or  means  of  grace,  prescribed  by  va- 
rious, varying,  and  contending  sects  and  churches. 

Let  us  ascend  to  the  highest  accessible  point  of 
observation,  and  survey  impartially  the  condition  of 
what  is  called  the  religious  world.  What  does  the 


THE  MIND  WHICH  WAS  IN  JESUS. 


373 


beholder  witness  ? Is  it  a spacious  field  of  unwea- 
ried industry,  of  varied  and  harmonious  exertion,  — 
some  surveying  highways  and  removing  obstacles 
in  the  way  of  general  advancement, — some  eradi- 
cating useless  growths,  and  preparing  soil  for  culti- 
vation, — some  sowing  seeds,  and  fostering  tender 
plants,  — some  arranging,  some  training,  and  some 
pruning  valuable  trees,  — some  gathering  and  pro- 
tecting mature,  rich,  precious,  and  life-sustaining 
fruits  for  the  general  enjoyment, — each  one  in  his 
sphere  laboring  successfully,  and  all  without  conflict 
co-operating  peacefully  toward  individual  and  gen- 
eral good  ? 

What  scenes  soever  may  yet  in  coming  time  await 
the  observer  so  favorably  situated,  certain  it_is,  that 
no  such  gratifying  and  inspiring  scene  now  salutes 
his  longing  vision.  Painful  as  it  sometimes  is  to 
perceive  the  truth,  it  becomes  us  to  acknowledge  and 
to  utter  it,  though  it  be  as  much  in  sorrow  as  in 
love.  It  is  a melancholy  sight,  which  the  observer 
sees  in  the  religious  world  to-day. 

Noble  spirits  there  are,  moved  by  noblest  impulses, 
in  every  party,  sect,  or  circle  ; — large  hearts  there 
are,  with  ever-enlarging  sympathies,  toiling  and  hop- 
ing for  the  world’s  welfare,  despite  the  restraints 
which  associations  throw  around  them.  But,  justly 
excepting  these,  the  beholder  witnesses  a line  of 
sects,  churches,  and  religious  circles,  each  with  its 
own  tent  pitched  and  its  own  banner  flung  to  the 
breeze,  proclaiming  hostility  to  all  the  others,  — each 
ignoring  common  interests,  and  declining  common 
efforts,  — each  drawing  lines  around  itself,  except 
where  it  contemplates  aggression,  invasion,  and  con- 
32 


374 


THE  MIND  WHICH  WAS  IN  JESUS. 


quest,  — each  fortifying  itself  behind  points,  and 
pickets,  and  fiery  darts,  and  flaming  swords,  as  if  all 
the  others  were  declared  and  uncompromising  foes, 
— each  endeavoring  by  intimidation,  or  promise,  or 
purchase,  or  perchance  by  stratagem  or  force,  to  mul- 
tiply its  numbers  by  weakening  the  ranks  of  its  op- 
ponents, — each  striving  to  concentrate  within  its 
narrow  precincts  the  light,  and  heat,  and  dews  and 
rains  of  heaven,  — and,  in  a word,  each  virtually  or 
directly  claiming  to  monopolize  the  Infinite  God,  as 
its  patron,  its  friend,  the  declared  champion  of  its  pe- 
culiar standard, — and,  greatest  anomaly  of  all,  each 
one  placing  high  upon  its  warlike  banners  the  name 
of  the  pure  Prince  of  Peace,  the  greatest  teacher 
of  brotherhood  and  love,  who  enjoined  that  nothing 
should  be  done  through  strife  and  vainglory,  but  in 
lowliness  of  mind,  each  esteeming  other  better  than 
himself. 

With  such  theoretical  misconception,  and  such 
practical  misapplication  of  the  Gospel,  so  open,  pal- 
pable, and  undeniable  to  the  close  observer,  it  is  cer- 
tainly not  surprising,  but  natural  and  reasonable, 
that  the  superficial  and  undiscriminating  observer, 
who  hastily  judges  of  principles  themselves  by  the 
practices  of  those  who  profess  them,  should  raise  this 
question,  and  earnestly  demand  its  consideration  : 
“ What  advantages  would  accrue  to  mankind  gen- 
erally, and  the  working  classes  in  particular,  by  the 
removal  of  Christianity,  and  the  substitution  of  secu- 
larism in  its  place  ? ” This,  as  some  of  you  are  no 
doubt  aware,  is  the  question  now  openly  raised  by 
thinking  and  earnest  men  in  England,  and  which, 
challenging  the  church  and  clergy,  has  been  publicly 


THE  MIND  WHICH  WAS  IN  JESUS. 


375 


discussed  before  crowded  and  deeply  interested  con- 
gregations. 

Before  a great,  practical,  fundamental,  and  com- 
prehensive question  like  this,  the  petty  points  of  sec- 
tarian dispute,  over  which  churches  have  been  tor- 
turing each  other  in  fruitless  controversy,  dwindle 
and  shrink,  and  shrivel  into  dust  and  smoke,  and 
vanish  away  like  vapor.  Yet  this,  and  such  as  this, 
are  all-important  inquiries,  which  churches  must 
come  bravely  up  to  meet  and  answer,  in  this  age  of 
fiery  trial,  and  nothing  but  truth  can  stand  the  flam- 
ing ordeal.  It  is  not  only  beyond  the  Atlantic,  but 
here  among  ourselves,  in  every  enlightened  com- 
munity, that  such  questions  must  be  met  and  dis- 
cussed and  answered.  There  are  already  indications 
that  our  church  disputants,  blinded  as  they  have 
been  by  protracted  word- wars,  are  beginning  to  ap- 
preciate the  real  issue. 

One  of  the  most  ably  conducted  of  the  religious 
publications  claiming  to  be  peculiarly  Puritanic, 
Evangelical,  and  Orthodox,  is  “ The  Independent  ” 
of  New  York.  Only  a few  weeks  since  (August, 
1853),  it  contained  a significant  article  on  u Modern 
Scepticism.”  The  writer  goes  so  far  as  to  express 
his  belief,  judging  from  his  own  observation,  that  as 
many  as  four  fifths  of  all  the  thinking  young  men  of 
our  country  are  utterly  sceptical  of  u the  great  his- 
torical facts  of  Christianity,”  — that,  with  them,  the 
prevailing  church  doctrines  are  not  only  objects  of 
doubt,  but  of  dislike  and  disgust.  And  he  does  not 
allude  to  ultraists  and  fanatics,  but  to  men  of  calm, 
well-balanced  minds,  with  whom  the  foundations  of 
all  religious  belief  are  rotten  and  trembling,  and 
crumbling  into  nothing. 


376 


THE  MIND  WHICH  WAS  IN  JESUS. 


For  this  sad  condition  of  increasing  scepticism,  he 
assigns  some  reasons,  as  they  appear  to  him.  The 
chief  cause  he  describes  briefly,  in  these  plain,  strong 
words  : “ The  curse  to  the  American  mind,  as  we  be- 
lieve, has  been  the  aspect  presented,  in  a portion  of 
our  theology,  of  Deity.  The  God  of  some  of  our  the- 
ologians is  not  a Being  whom  the  human  heart  can 
either  respect  or  love.  Men  have  ascribed  acts  and 
feelings  to  him,  which  they  would  utterly  revolt  at 
in  themselves  or  their  fellows.  We  are  not  over- 
stating. We  know  those  with  whom  the  memory 
of  family  prayer,  early  religious  teaching,  and  Sab- 
bath sermons,  is  so  entwined  with  the  picture  of 
a hateful  and  repellent  Deity,  that  they  loathe  and 
reject  in  consequence  the  whole  religion  of  their 
childhood.”  He  proceeds  then  to  speak  of  “ the  for- 
malism and  cant  ” prevailing  in  the  churches,  as 
other  causes  of  this  alarming  scepticism. 

It  is  possible  that,  as  to  the  numbers  of  which  he 
speaks,  this  writers  statements  may  be  somewhat 
overdrawn.  But  whether  or  not,  here  is  the  unques- 
tionable fact  of  nominal  Christianity.  After  all  the 
enormities  which  through  centuries  have  been  per- 
petrated in  its  name,  — after  all  the  streams  of  tears 
and  rivers  of  blood  which  its  contending  and  mis- 
guided advocates  have  caused  to  flow,  — after  all 
the  monstrous  cruelties,  and  gross  hypocrisies,  and 
selfish  practices,  and  beastly  passions,  and  glaring 
inconsistencies,  of  those  who  have  professed  to  rec- 
ognize and  to  be  governed  by  it,  — here  still  remains, 
under  various  forms  and  names,  the  aspect  of  a re- 
ligion purporting  to  find  its  origin  in  the  teachings 
of  Jesus  of  Nazareth. 


THE  MIND  WHICH  WAS  IN  JESUS. 


377 


After  being  associated  for  successive  generations 
with  a prodigious  burden  of  inconsistencies,  immo- 
ralities, and  vices,  sufficient,  apparently,  to  crush  into 
nonentity  any  system  or  doctrine  which  is  mortal 
and  destructible,  here  still  rise  and  tower  around  us, 
and  over  kingdoms  and  continents,  myriads  of  tem- 
ples, sanctuaries,  and  altars  to  the  one  Great  God 
Invisible,  the  worshippers  in  all  revering  the  words 
and  honoring  the  memory  of  Jesus  the  Christ,  and 
bearing  the  common  designation  Christian. 

How  do  we  account  for  this  ? Where  is  its  ex- 
planation ? Where  is  the  secret  of  this  nominal  ex- 
istence, — this  external  vitality  ? Why  is  it,  that, 
despite  all  the  superstitions,  persecutions,  and  en- 
mities of  professed  disciples  and  followers,  tens  of 
thousands  of  the  most  earnest,  the  best  and  most 
hopeful  of  our  race,  still  fondly  cherish  and  revere 
the  name  and  memory  of  that  one  meek  and  lowly 
person,  Jesus?  While  ponderous  volumes  have 
amplified  the  horrors  of  narrow-minded  bigotry  bear- 
ing the  name  of  Christian,  why  is  it  that  the  plain 
words,  the  memory  and  name  of  Jesus,  are  still  found 
fast  upon  the  world’s  heart,  and  associated  with  the 
loftiest  and  holiest  aspirations  of  human  minds  and 
souls  ? 

Is  the  fact  to  be  explained  by  the  recorded  mira- 
cles which  he  performed?  No,  this  will  not  explain 
it ; for  every  miracle  which  he  performed  finds  its 
counterpart  in  the  history  of  miracles  wrought  by 
the  Hebrew  prophets  who  lived  ages  before  his  ad- 
vent. The  mightiest  miracle  performed  by  him  was 
raising  of  the  dead,  and  that,  according  to  the  Hebrew 
Scripture,  not  only  had  living  prophets  done,  but  even 
32  * 


378 


THE  MIND  WHICH  WAS  IN  JESUS. 


the  dead  body  of  Elisha  is  said  by  its  very  touch  to 
have  transformed  the  fleshless  bones  lying  in  a sepul- 
chre into  a vigorous,  living  man ; and  yet  not  only  the 
prophet  himself,  but  these  wondrous  deeds  of  his,  are 
only  remembered  by  their  place  in  the  Bible  history. 

Will  sympathy  with  the  circumstances  of  his  death 
explain  it  ? No,  this  will  not  explain  it ; for  not  only 
the  Hebrew  records,  but  the  annals  and  traditions  of 
races  and  nations,  back  to  the  time  of  the  mur- 
dered Abel,  were  burdened  with  the  experience  of 
sufferers,  — sufferers  who  for  loyalty  to  truth  and 
goodness  were  subjected,  frequently  for  months  and 
even  years,  to  all  the  refinements  of  physical  torture 
which  ingenious  cruelty  and  human  malice  could 
devise.  And  yet  these  great  sufferers,  who  sacri- 
ficed health,  peace,  and  even  life,  for  human  good, 
are  only  remembered  on  occasions  when  we  curiously 
turn  to  peruse  the  sad  histories  of  human  infirmity, 
illumined  by  the  occasional  light  of  heroic  virtue. 

But  if  neither  his  miraculous  works  nor  the  event 
of  his  death  can  explain  the  fact,  that  nations 
and  races,  and  the  enlightened  world,  not  only  of 
Christians,  but  of  all  religions,  refer  at  least  with 
admiration  to  the  name  of  Jesus,  will  the  recorded 
event  of  his  resurrection  solve  the  problem  ? No, 
even  this  will  not  explain  it ; for  all  Christendom, 
generation  after  generation,  has  read  with  reverence 
the  Bible  record  of  Enoch,  who  “walked  with  God,” 
and,  without  even  tasting  death,  was  borne  away 
into  the  splendors  of  the  invisible  and  everlasting  life ; 
and  of  Elijah,  who  was  not,  like  Jesus,  subjected  to 
the  shroud  and  the  sepulchre,  — not  even  for  an  hour, 
— but,  in  the  midst  of  life  and  vigor,  was  translated 


THE  MIND  WHICH  WAS  IN  JESUS. 


379 


before  the  wondering  gaze  of  his  fellow-man,  as  in  a 
chariot  of  flame,  and,  amid  the  resplendent  glories  of 
a celestial  escort,  taken  up  to  realms  of  everlasting 
light  in  reservation  for  the  good  and  true.  And  yet 
the  names  of  Enoch  and  Elijah  are  so  far  from  being 
cherished  and  honored  through  the  world,  that  even 
by  Jews  and  Christians  they  are  unremembered,  save 
when  reference  is  made  to  the  earliest  incidents 
handed  down  to  us  through  Hebrew  Scripture. 

Thus,  neither  the  history  of  his  miracles,  nor  the 
circumstances  of  his  death,  nor  the  record  of  his  res- 
urrection, will  account  for  the  place  which  Jesus  holds 
in  the  affections  of  the  world.  But  there  is  a simple 
and  satisfactory  explanation,  and  that  explanation 
is  found  in  the  personal  character  of  Jesus, — not  his 
nature  nor  his  rank,  but  that  belonging  to  his  per- 
son, which  we  call  character,  — in  the  precepts,  the 
principles,  the  words,  the  deportment,  the  daily  life, 
all  that  may  be  summed  up  in  this  expressive  phrase, 
“ the  mind  of  Jesus.”  The  simple  narrative  of  the 
four  canonical  historians,  in  the  brief  and  familiar 
manner  in  which  they  describe  his  thoughts,  his 
emotions,  his  utterances,  the  spirit  which  pervaded 
and  ruled  his  whole  unobtrusive  and  unostentatious 
life,  present  a picture  so  harmonious  in  its  pro- 
portions, so  graceful  and  perfect  in  its  symmetry, 
so  beautiful,  so  good,  so  immaculate  in  its  moral 
purity,  that  every  mind,  whose  sanity  is  unimpaired, 
and  every  heart,  whose  affections  are  not  deadened 
by  rude  contact  with  vice,  pause  instinctively  be- 
fore it,  recognizing  and  admiring  the  grandest  and 
divinest  model  of  moral  excellence,  towards  which 
unperverted  humanity  always  has  aspired.  It  is  not 


380 


THE  MIND  WHICH  WAS  IN  JESUS. 


mere  knowledge  or  belief  in  those  of  his  works  called 
wonderful,  nor  those  of  his  words  called  wonderful, 
nor  any  circumstance  connected  with  him  called 
wonderful,  supernatural,  or  miraculous,  which  wins 
and  keeps  ever  circling  round  the  name  of  Jesus  the 
admiration  and  the  love  of  millions  through  succes- 
sive generations,  — millions  embracing  almost  every 
conceivable  variety  of  religious  form,  and  faith,  and 
sentiment.  It  is  but  the  one  perpetual  wonder  of 
the  just,  true,  noble,  lofty,  yet  devout,  serene,  tender, 
gentle  spirit,  which  informed  his  common  and  con- 
tinual and  unprecedented  life.  It  was  an  unprece- 
dented life,  — while,  as  we  see  from  Hebrew  Scrip- 
ture, neither  as  to  miracles,  nor  sufferings,  nor  amaz- 
ing events  equivalent  to,  or  even  more  astounding 
than,  a resurrection,  was  his  career  unprecedented. 
But  there  was  no  precedent  to  the  character,  the  life, 
or,  as  St.  Paul  expresses  it,  the  mind  of  Jesus.  From 
Moses  and  the  preceding  patriarchs  there  had  been 
great  miraclenvorkers,  and  great  prophets,  and  great 
leaders.  From  Confucius  and  Zoroaster,  to  Plato 
and  Cicero,  there  had  been  great  sages,  great  teach- 
ers, and  great  heroes ; but  while  the  world  honored 
them,  and  rung  with  their  renown,  and  still  retains 
their  immortal  memory,  there  was  behind  all  this,  in 
the  universal  consciousness  of  humanity,  a want 
which  had  not  been  supplied,  — a void  which  had 
not  been  filled. 

Not  only  through  all  the  vicissitudes  and  formal- 
isms of  the  Hebrews,  but  through  all  the  supersti- 
tions of  Egypt,  through  all  the  luxurious  corruptions 
of  Syria  and  Persia,  through  all  Roman  ambition, 
through  all  Grecian  science  and  speculation,  through 


THE  MIND  WHICH  WAS  IN  JESUS. 


381 


all  the  art  and  literature  of  every  nation,  through  the 
rise,  the  decline,  or  fall  of  every  people,  through 
every  stream  of  religious  error,  social  vice,  or  moral 
corruption,  which  has  undermined  institutions,  over- 
swept kingdoms,  or  cursed  or  ruined  human  races, — 
through  them  all  might  have  been  traced  the  exist- 
ence of  an  ideal,  — an  ideal  of  a true  life  on  earth,  a 
true,  possible,  practicable,  real  life,  which  had  not 
been  realized,  — a life  which  should  not  only  be  a 
history  or  a picture,  but  a true  life  of  a true  soul 
which  should  be  an  example,  a model,  a moral  force, 
and  so  a preservation  and  a redemption,  — a redeem- 
ing power,  redeeming  from  selfishness  and  sin  where 
redemption  was  required,  and  a preserving  power 
where  preservation  was  most  needed.  That  true  life 
has  been  lived , and  Jesus  lived  it.  In  the  fulness  of 
time  the  earth  has  rolled  round,  and  the  Sun  of 
Righteousness  has  risen,  the  true  light  of  perfect  day 
has  dawned  upon  awakened  humanity,  now  rising 
from  the  unsubstantial  dreams  of  a long  spiritual 
slumber. 

In  the  living  — the  words,  the  spirit,  the  life 
— of  Jesus,  a new  element  has  been  introduced 
among  the  moral  forces  of  the  world.  It  is  rec- 
ognized as  soon  as  seen.  Indifferent,  effeminate, 
or  vicious  as  a people  may  be,  — superstitious,  pas- 
sionate, selfish,  or  cruel  as  a people  may  be,  — no 
sooner  are  their  eyes  turned  to  look  upon  the  life  of 
Jesus,  than  they  behold  the  reality,  the  embodiment, 
of  that  idea,  which,  like  a ray  of  light,  has  in  every 
age,  by  every  generation,  been  seen  glimmering 
through  the  darkest  clouds  of  human  thought,  or  the 
fiercest  storms  of  human  passion. 


382 


THE  MIND  WHICH  WAS  IN  JESUS. 


The  life  of  Jesus  stands  not  merely  as  a picture  or 
a statue,  challenging  criticism  or  admiration.  Its 
power  is  not  the  power  of  harmonious  colors  and 
exquisite  proportions,  but  it  is  a living  power,  a 
power  of  soul  acting  upon  soul;  and  when  once 
fairly  seen,  it  becomes  a second  conscience,  cease- 
lessly rebuking  and  reproving  wherever  it  does  not 
reform  or  preserve  or  purify.  He  who  would  de- 
prave his  nature,  deaden  conscience,  and  petrify  his 
heart,  must  refuse  even  to  look  upon  the  life  of 
Jesus ; for  if  he  looks  long  enough,  the  crust  of  his 
depravity  will  crumble,  and  his  dying  conscience 
will  revive,  and  his  frozen  heart  will  dissolve,  and  a 
gushing  fountain  of  blessed  sympathies  will  sweep 
away  the  frail  ruins  from  his  presence. 

Many,  indeed,  confine  their  knowledge  or  study 
of  Jesus  to  a few  only  of  the  incidents  or  circum- 
stances of  his  career.  They  see,  or  perhaps  are 
taught  to  see,  only  the  crown  of  thorns,  the  tumult, 
the  tears,  and  blood  on  Calvary,  and  the  cold  sepul- 
chre of  Jesus;  and  for  all  practical  concerns  their 
selfishness  is  untouched,  their  conscience  is  un- 
quickened, and  their  hearts  unsoftened,  for  the  life  of 
Jesus  is  a blank  to  them.  They  study  nothing  but 
his  death  as  part  of  a scheme  or  plan.  The  living, 
acting,  blessing,  loving  Jesus  has  never  been  made 
attractive  to  their  minds,  nor  ever  been  the  object  of 
their  contemplations. 

Now,  seeing  that  all  other  considerations  fail  to 
explain  it,  do  we  not  in  the  personal  life  and  char- 
acter of  Jesus  find  a sufficient  explanation  of  that 
deep,  and  deepening,  and  ever-widening  admiration, 
which,  through  the  contradictions  and  corruptions, 


THE  MIND  WHICH  WAS  IN  JESUS. 


383 


the  vicissitudes  and  vices,  of  successive  ages,  has 
been  associated  with  his  name  and  memory?  His 
character  realized  the  world’s  ideal,  an  ideal  always 
raised  by  that  indefinite  phrase  used  to  describe  our 
nature  in  perfection,  “ the  image  of  Gocl.”  That 
image  he  presented  in  all  respects  in  which  the 
visible  can  be  the  image  of  the  invisible,  or  the 
finite  be  the  image  of  the  infinite.  The  involun- 
tary homage  of  the  world  to  Jesus  is  the  sponta- 
neous tribute  which  the  divine  element  in  human 
nature  always  pays  to  the  really  pure,  the  faithful, 
and  the  good,  testifying  that  in  all  real  conflicts 
goodness  only  can  be  ultimately  triumphant,  that 
truth  only  can  be  eternal,  that  moral  deformities 
must  fade  away  and  die  before  the  immortal  beauty 
of  holiness. 

“ Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus.” 


DISCOURSE  XXVI. 


9 

USES  OF  THE  COMMUNION. 

THEY  MADE  READY  THE  PASSOVER.  AND  WHEN  THE  HOUR 
WAS  COME,  HE  SAT  DOWN,  AND  THE  TWELVE  APOSTLES 
WITH  HIM.  AND  HE  TOOK  BREAD,  AND  GAVE  THANKS,  AND 
BRAKE  IT,  AND  GAVE  UNTO  THEM,  SAYING,  THIS  IS  MY 
BODY,  WHICH  IS  GIVEN  FOR  YOU  : THIS  DO  IN  REMEM- 
BRANCE OF  ME.  LIKEWISE  ALSO  THE  CUP  AFTER  SUPPER, 
SAYING,  THIS  CUP  IS  THE  NEW  TESTAMENT  IN  MY  BLOOD, 

which  is  shed  for  you.  — Luke  xxii.  13,  14,  19,  20. 

Though  Jesus  was  a religious  reformer,  and  a pro- 
pounder of  principles  designed  ultimately  to  subvert 
the  ceremonial  religion  of  his  nation,  yet  he  was  al- 
ways a respectful  observer  of  the  customs  and  time- 
honored  emblematic  rites  and  appointments  of  that 
religion.  Thus  we  find,  that  among  the  very  last 
acts,  previous  to  his  violent  death,  is  that  described 
in  these  simple  words  : “ They  made  ready  the  pass- 
over.  And  when  the  hour  was  come,  he  sat  down,  and 
the  twelve  Apostles  with  him.”  There  is  nothing  in 
his  language  on  this  occasion,  which  indicates  his 
design  either  to  abolish,  or  essentially  to  change,  the 
manner  of  observing  this  Hebrew  celebration  of  grate- 
ful memory.  He  says  nothing  as  to  the  day  of  the 


USES  OF  THE  COMMUNION. 


385 


week,  or  the  place,  or  the  number  of  times  this  rite 
or  supper  should  be  observed.  All  these  have  been 
determined  by  the  subsequent  consent  and  custom 
of  the  early  Christians. 

He  designed,  evidently,  to  associate  this  supper  in 
their  minds  with  other  events  than  those  in  which 
it  originated.  These  new  associations,  constituting 
all  the  change  which  he  proposed,  he  summed  up 
in  these  simple,  but  comprehensive  and  expressive 
words,  “ This  do  in  remembrance  of  me.”  Not  once 
every  year,  not  once  every  month,  not  once  every 
week,  not  only  on  the  seventh  day,  nor  on  the  first 
day  of  the  week,  — time  or  place  he  did  not  specify, 
— but,  “as  oft  as  ye  do  it,”  — where,  or  whensoever 
ye  do  it,  — “ do  it  in  remembrance  of  me.” 

It  forms  no  part  of  my  present  purpose  to  enu- 
merate the  various  and  strange  opinions  which  may 
have  existed,  or  may  now  exist,  as  to  the  significa- 
tion of  this  observance,  commonly  designated  the 
Lord’s  Supper.  To  give  a history  of  its  past  uses 
and  abuses,  through  eighteen  centuries,  would  ex- 
haust your  patience,  without  compensating  by  any 
valuable  information.  It  has,  from  an  early  period 
in  the  Church,  been  styled  a Sacrament.  Looking 
over  past  Church  history,  it  is  much  to  be  regretted 
that  this  term  has  become  in  so  many  pious  minds 
devoutly  associated  with  this  observance.  Sacra- 
ment is  a wholly  unscriptural  term,  and  originally 
refers  to  the  oath  of  allegiance  taken  by  Homan 
heathen  soldiers  to  their  emperor  or  sovereign. 
While  it  may,  though  a heathen  term,  be  metaphor- 
ically appropriated  by  Christians,  and  employed  to 
signify  a pledge  of  loyalty  or  fidelity  to  Christian 
33 


386 


USES  OF  THE  COMMUNION. 


truth,  yet  such  have  been  its  sad  misuses,  and  the 
misapprehensions  to  which  it  has  conducted,  that  I 
cannot  but  regard  it  as  a most  serious  misfortune  to 
Christendom  and  Christian  truth,  that  the  Latin 
converts  to  Christianity  ever  introduced  the  word 
into  Christian  theology. 

Whilst  in  a figurative  sense  this  observance  may 
be,  and  while  to  some  perhaps  it  is,  and  should  be, 
a sacrament,  a repeated  or  perpetual  pledge  of  loy- 
alty or  allegiance  to  Christianity,  or  the  Sovereign  of 
Christianity,  yet  its  primary,  most  proper  and  com- 
prehensive meaning,  as  it  appears  to  me,  is  expressed 
by  the  simple  word  communion , or,  as  the  New  Tes- 
tament still  more  simply  expresses  it,  a “ breaking 
of  bread.”  By  the  breaking  of  bread,  and  tasting 
from  the  cup,  together,  is  signified  a communion,  — a 
communion  of  memory  and  of  hope,  — a communion 
of  faith  and  sympathy;  — memory  of  the  past,  hope 
of  the  future,  faith  in  truth,  and  sympathy  in  benev- 
olence. It  is  thus  that  we  respond  to  the  tender 
and  touching  request  of  Jesus,  “ This  do  in  remem- 
brance of  me  ” ; — remembrance  of  his  character  and 
his  teachings,  remembrance  of  his  principles  and  pre- 
cepts, remembrance  of  his  life  and  of  his  death,  con- 
summating in  its  results  his  beneficent  and  heavenly 
ministry  to  man. 

But  how  completely,  throughout  a large  portion 
of  the  Church,  for  ages,  has  the  naturalness  and 
beautiful  tenderness  of  this  sentiment  of  remem- 
brance been  submerged  in  a sea  of  speculative  mys- 
ticism! What  should  have  been  the  recognition  of 
ever-enduring  and  world-embracing  truths,  revealed 
to  the  mind  and  heart  of  man,  has  been  changed  into 


USES  OF  THE  COMMUNION. 


387 


the  inexplicable  mark  of  an  awful  and  profound 
mystery.  That  which  should  have  been  a perpet- 
ual bond  of  union  to  the  whole  great  brotherhood 
of  Christendom,  has  been  changed  into  a badge 
of  sectarian,  doctrinal,  and  personal  distinctions. 
That  which  should  always  have  been  the  emblem- 
atic, but  simple,  expression  of  fraternal  sympathy, 
has  been  changed  into  an  expression  of  divine  fa- 
voritism, a rite  of  repulsion,  and  a cause  of  disaffec- 
tion and  estrangement.  When  we  view  the  small 
proportion,  even  of  the  regular  worshippers  of  Chris- 
tian congregations,  who  participate  in  this  observ- 
ance, the  inquiry  is  irresistible : Why  should  this  be 
more  repulsive  or  more  mysterious,  or  why  should 
it  be  less  inviting  and  less  useful,  than  other  celebra- 
tions or  occasional  observances,  which  are  commem- 
orative, sympathetic,  and  suggestive  ? 

Moved  by  the  Christian  spirit  of  humanity  and 
progress,  you  dedicate  a seminary  for  the  instruction 
and  education  of  human  minds.  And  why  ? In  what 
consists  the  general  interest  of  the  occasion  ? It  is 
a fresh  starting-point  for  effort  and  improvement, — 
a new  centre  of  ceaselessly  widening  influences  for 
human  good.  And  who  are  present  to  celebrate  the 
occasion  ? Only  the  few’  who  designed  and  contrib- 
uted to  the  erection  of  the  structure  ? No  ! But 
all  who  are  interested  in  the  development  of  mind, 
the  intellectual  elevation  of  society,  and  the  moral 
welfare  of  the  world.  You  found  an  asylum  for  the 
bereaved,  the  destitute,  and  the  unfortunate,  and 
publicly  dedicate  it  to  its  benevolent  uses.  And 
why  this  celebration  ? Because  you  wish  to  express 
gratitude,  and  hope,  and  sympathy.  Each  annual 


388 


USES  OF  THE  COMMUNION. 


return  of  that  occasion  brings  a fresh  celebration,  and 
who  are  present,  who  are  invited  to  rejoice  in  it? 
Only  those  who  prepared  the  plan,  or  who  contrib- 
uted to  establish  the  institution?  No!  but  all  who 
feel  the  common  infirmities  of  our  mortal  nature ; 
all  who  are  exposed  to  the  common  vicissitudes  of 
life ; all  who  have  sympathizing  hearts,  and  who 
desire  to  mitigate  the  sorrows  of  suffering  humanity. 
You  build  a monument  to  perpetuate  the  virtues  of 
a nation’s  benefactor,  and  publicly  celebrate  the  day 
of  its  completion,  because  you  would  not — no!  you 
will  not  — permit  the  memory  of  excellence  to  fade 
away,  nor  of  goodness  to  die.  An  annual  offering 
of  grateful  recollections  marks  the  anniversary  of  the 
birth  of  one  known  as  the  saviour  of  his  nation,  the 
father  of  his  country.  Who  celebrate  the  occasion? 
The  inhabitants  of  a city,  or  the  citizens  of  a state  ? 
A whole  vast  people  commemorate  the  day,  a thrill 
of  sympathy  vibrates  through  the  nation.  Not  a 
few  rejoice,  but  all,  — all  who  admire  patriotic  de- 
votion, who  love  incorruptible  integrity,  who  honor 
self-sacrificing  magnanimity.  The  old  delight  in 
recollections  of  the  past,  and  the  young  are  pointed 
to  the  obelisk,  or  tower,  or  pyramid,  which  speaks  of 
the  great  man’s  excellence,  and  they  read  new  les- 
sons, inspire  fresh  courage,  and  breathe  lofty  resolu- 
tions. 

Now,  fellow-worshippers,  and  lovers  of  all  that  is 
good  and  true,  momentous  and  enduring,  does  this 
simple  Christian  celebration  recall  a less  important 
character,  and  does  it  commemorate  less  important 
events  in  the  world’s  history,  than  those  to  which  we 
have  referred  ? Is  the  occasion  less  inspiring  in  its 


USES  OF  THE  COMMUNION. 


389 


suggestions,  or  less  comprehensive  in  its  spirit?  Is 
its  value  less  obvious,  or  is  it  of  interest  to  a smaller 
number  ? O,  with  what  sorrow  must  we  confess  it 
to  be  the  lasting  reproach  of  sects,  denominations, 
and  churches,  bearing  in  common  the  Christian 
name,  that  they  have  transformed  this  beautiful 
pledge  and  expression  of  pure  memories,  pure  enjoy- 
ments, and  pure  hopes  into  the  embodiment  of  repul- 
sive and  unintelligible  dogmas,  — into  the  stamped 
passport  of  bittetest  sectarianism,  — into  the  mys- 
tical dark  signature  of  heart-hardening  bigotry,  and 
the  shadowy  cloak  of  soul-deadening  hypocrisy.  * 

The  chief  mistake  has  evidently  been,  and  still  is, 
in  regarding  it  as  the  consummation,  instead  of  the 
auxiliary,  of  belief  or  faith  or  truth.  In  making  it 
the  final  proof,  instead  of  the  common  aid  to  virtue ; 
in  other  words,  making  it  the  end  instead  of  the 
means  to  an  end. 

Must  you  be  a Christian  before  you  express  the 
desire  to  be  a Christian?  Must  you  exhibit  the 
result,  before  you  employ  the  means  to  produce  the 
result?  The  Scripture,  the  Sunday,  the  church,  and 
all  its  rites  and  observances,  are  only  means,  not 
ends.  Aids,  encouragements,  they  are  and  should 
be,  but  ends  they  are  not.  Their  strictest  observ- 
ance is  designed  to  contribute  to  good  ends ; but 
they  are  not  tests  or  proofs,  their  employment  can 
prove  nothing  definite  as  to  the  character  of  persons. 
The  tree  is  known,  so  far  as  known  at  all,  only  by 
its  fruits,  — not  by  its  branches,  nor  its  bark,  nor 
its  odor,  nor  the  color  of  its  foliage,  but  only  by  its 
fruits.  Among  the  twelve  who  sat  down  at  that 
first  supper  of  remembrance,  one  was  selfish  and 
33  * 


390 


USES  OF  THE  COMMUNION. 


avaricious,  a hypocrite  and  a traitor  ; and  Jesus  had 
observed  and  well  knew  his  character,  — yet  he  was 
not  excluded.  Jesus  left  him  to  apply  good  means 
to  his  own  reformation,  or  to  time  and  conscience, 
— time  and  conscience,  the  sure  retributive  agents 
of  that  Infinite  Justice  which  administers  the  moral 
government  of  the  world. 

Jesus  came  not  to  call  the  righteous,  but  sinners, 
to  repentance ; not  the  pure,  but  the  vicious,  to 
reform.  It  is  not  thu  whole,  said  he,  but  the  sick, 
who  need  a physician.  Wheresoever  this  observ- 
ance is  established,  either  as  a standard  of  doctrine 
or  a standard  of  piety,  the  legitimate  tendency  is 
to  self-deception,  and  even  to  insincerity  and  hypoc- 
risy. It  ceases  then  to  be  a feast  of  memory  and 
of  sympathy ; it  ceases  to  be  a moral  power,  a spirit- 
ual influence.  Call  it  Sacrament  or  what  you  may, 
it  is  no  longer  a communion,  a Christian  commun- 
ion,— it  cannot  be;  for  between  the  false  and  true, 
between  light  and  darkness,  there  can  be  no  com- 
munion. There  may,  among  communing  worship- 
pers, be  error,  weakness,  sorrow,  hope,  and  humble, 
trembling  aspiration ; between  these  there  can  be 
sympathy,  and  such  is  the  true  communion  of  long- 
ing, laboring,  earnest,  fallible,  human  hearts,  humbly 
and  constantly  striving  towards  the  perfection  of  a 
Christian  life.  It  is  strange  that  even  experience,  as 
a teacher,  is  so  often  powerless.  For  all  observation 
testifies  to  the  utter  futility  of  this  observance  as  a 
standard  of  doctrine,  and  its  utter  worthlessness  as  a 
standard  of  piety.  For  where  it  has  been  offered  as 
such,  unprincipled  men  have  used  it,  and  do  use  it, 
to  profess  every  doctrine,  whilst  in  churches  which 


USES  OF  THE  COMMUNION. 


391 


make  it  a standard  of  piety,  no  candid  observer  can 
fail  to  perceive  that  not  a few  attempt  to  gloss  their 
moral  rottenness  by  accepting  it  as  a test,  whilst  the 
truly  conscientious  wisely  and  justly  shrink  from 
raising  a standard  so  ambiguous  or  unmeaning. 

You  still,  perhaps,  more  directly  inquire,  Whom 
do  you  regard  as  proper  participants  in  this  cele- 
bration of  sacred  remembrance?  The  answer  has 
been  implied  and  conveyed  in  the  remarks  already 
offered.  But  more  explicitly  I reply:  Every  one 
believing  himself  to  be,  or  claiming  himself  to  be,  a 
Christian,  or  every  one  earnestly  desiring  to  live  a 
Christian  life,  and  desiring  to  employ  this  as  a 
means  to  such  an  end.  Not  only  those  who  claim 
or  desire  to  be  Christian,  in  the  sense  in  which  I or 
you,  or  any  other  private  or  public  expounder,  may 
interpret  and  understand  Christianity,  but  every  one 
who  claims  or  desires  to  be  Christian,  according  to 
his  own  interpretation  and  understanding  of  Chris- 
tianity, however  widely  he  may  differ  from  you  or 
me,  or  from  the  wisest  and  best  among  us.  To 
God  and  his  own  soul,  and  not  to  us,  is  he  respon- 
sible. As  for  the  sincerity  of  his  purposes,  the 
purity  of  his  intentions,  he  stands,  whether  com- 
muning or  not  communing,  as  we  all  stand,  sur- 
rounded by  the  same  “cloud  of  witnesses,”  our 
fellow-men,  who  read  character  according  to  their 
own  judgment;  and  the  non-communicant  has  no 
advantage  over  the  communing  worshipper  as  to 
the  rule  by  which  society  esteems  and  judges  him. 

Yet  there  are  some  who,  perhaps,  would  still  reply, 
We  do  seek  the  proper  means  to  virtuous  ends,  we 
do  employ  outward  aids  to  promote  our  inward 


392 


USES  OF  THE  COMMUNION. 


growth,  we  do  use  the  social  helps  to  individual 
progress ; we  attend  the  church  twice  every  Sunday, 
passing  full  two  hours,  and  perhaps  as  much  as  three 
hours,  there  every  week ; we  attend  respectfully  to 
the  ministrations  of  the  pulpit,  and  we  contribute 
annually  to  the  support  of  public  worship. 

Well,  all  this  done,  how  much  of  real  communion 
of  mind,  how  much  of  actual,  open,  visible,  frater- 
nal, Christian  sympathy  does  observation  show  to 
exist  commonly  among  the  regular  worshippers  in 
churches?  Not  only  for  days,  weeks,  or  months, 
but  for  successive  years,  do  we  not  — very  few  con- 
gregations of  any  name  can  be  excepted  — do  we 
not  see  the  men  and  women  pass  in  together,  and  sit 
down  and  raise  their  voices  in  praise  together,  and 
listen  to  the  same  words  together,  and  have  their 
minds  and  affections  moved  and  swayed  by  the  same 
thoughts  and  feelings,  and  receive  the  same  solemn 
benediction,  and,  with  their  very  garments  in  contact 
with  each  other,  pass  out  again  with  lips  as  motion- 
less, and  countenances  as  cold,  as  though  all  were 
moving  marble  statues  ? — hundreds  of  such  wor- 
shippers neither  knowing  nor  desiring  even  to  know 
each  other’s  names,  but  families  and  individuals 
bearing  themselves  with  deportment  as  dignified 
and  distant  as  though  they  were  utter  strangers,  for 
the  first  time  assembled  from  distant  continents  or 
opposing  poles.  How  could  the  real  stranger,  stand- 
ing at  the  doors  of  Christian  churches,  and  witness- 
ing the  freezing,  fashionable  coldness,  — how  could 
he  exclaim,  u Behold  those  Christians,  how  they  love 
one  another ! ” 

It  is  neither  needful,  desirable,  nor  possible  that 


USES  OF  THE  COMMUNION. 


393 


all  who  assemble  together  for  public  worship  shall 
every  day  associate  on  terms  of  friendly,  personal 
intimacy.  The  daily  necessary  pursuits  and  vicis- 
situdes of  life  render  this  alike  inexpedient  and 
impossible;  and  the  poor  no  more  than  the  rich,  the 
illiterate  no  more  than  the  learned,  the  obscure  no 
more  than  the  eminent,  desire  any  such  nominal 
and  constrained  terms  of  social  intercourse.  But  let 
there  be  at  least  one  place  always  hallowed  to 
human  sympathy,  one  place  where  the  hollowness 
and  coldness  of  social  conventionalisms  shall  be  per- 
vaded and  softened  by  the  warm,  celestial  atmos- 
phere of  Christian  brotherhood. 

Let  the  church,  which  is  dedicated  to  a God  who 
is  love,  to  a God  who  is  no  respecter  of  persons,  but 
who,  in  divine  compassion,  sends  his  sunshine  and 
rain  on  the  just  and  the  unjust,  the  evil  and  the 
good, — let  the  church  be  ever  sacred  to  real  sym- 
pathy, whether  in  faith,  in  benevolence,  or  in  com- 
passion ; and  let  this  sympathy  be  expressed,  let  it 
not  be  latent,  slumbering  in  our  hearts,  but  ( let  it  be 
expressed  in  words,  in  looks,  in  actions,  and  in  our 
whole  deportment.  O for  one  place  where,  for  at 
least  one  day  in  seven,  the  emptiness  of  etiquette, 
and  the  coldness  of  custom,  and  the  formalities 
of  fashion,  shall  be  together  buried  in  one  common 
sentiment  of  filial  reverence,  and  we  may  all  feel 
ourselves  to  be  children  of  that  Holy  One  whom  we 
have  learned  to  call  “ Our  Father,”  — our  Everlast- 
ing Father.  It  is  not  only  a reproach,  it  is  a shame, 
a burning  shame,  that  Christians,  ay,  Christian 
worshippers  under  the  same  sacred  roof,  even  when 
their  hearts  are  glowing,  when  they  feel  that  their 


394 


USES  OF  THE  COMMUNION. 


very  nerves  are  restless  to  express  their  brotherly 
and  sisterly  affection,  should  almost  forcibly  withhold 
their  hands,  and  turn  away  their  faces,  and  pass  out 
and  separate  without  so  much  as  one  word  or  look 
of  true  communion.  I know  not,  but  God  knoweth, 
and  thou  knowest,  if  any  such  are  here.  If  there 
are  any  such  present,  if  any  one  of  you  now  hears 
the  voice  of  conscience  whispering,  “ Thou  art  the 
man,”  “ Thou  art  the  woman,”  obey  the  voice,  re- 
solve, and  with  the  noblest  courage,  this  very  hour, 
before  you  repass  yon  entrance,  wipe  out  the  blot, 
and  let  it  be  a reproach  no  more  for  ever. 

As  to  the  administration  of  a true  Christian  com- 
munion in  the  Church,  my  idea  would  be  this, — 
though,  since  no  man  liveth  to  himself,  and  each  one 
must  in  some  degree  recognize  the  forms  of  institu- 
tions round  him,  I never  expect  to  see  it  realized,  — 
but  my  idea  of  a true  Christian  communion  would  be 
something  like  this.  I would  divest  it  of  every  mys- 
tical and  unintelligible  purpose,  I would  remove  from 
it  every  repulsive  thought,  and  separate  it  from  every 
gloomy  association.  Then,  be  it  annually,  or  month- 
ly, or  weekly,  as  it  might,  in  every  assembly  of  Chris- 
tian worshippers,  I would  prepare  an  ample  literal 
table,  with  seats  for  all.  I would  garnish  that  table 
with  the  freshest,  most  beautiful,  and  fragrant  flowers, 
— the  poetry  of  God’s  creation,  — that  they  might 
enrich  the  air  with  their  sweetest  incense.  I would 
fill  the  edifice  with  sounds  of  rich  and  swelling 
music,  the  very  notes  of  heaven,  bringing  mortal 
feelings  into  harmony  with  immortal  hopes.  And 
when  that  music  paused,  I would  say  to  every  heart 
capable  of  pure  affections,  to  every  mind  aspiring 


USES  OF  THE  COMMUNION. 


395 


toward  high  attainment,  and  to  every  spirit  longing 
after  holiness  of  life,  — I would  say,  Come  with  quiet 
joy,  come  with  serene  dignity,  come  with  radiant 
countenance  and  hopeful  heart,  come  the  youthful 
beside  the  aged,  the  sons  and  daughters  beside  the  fa- 
thers and  the  mothers.  And  while  the  simple  plate 
of  bread  and  cup  of  wine  should  pass  from  hand  to 
hand,  like  the  electric  links  of  a chain  of  love  binding 
them  in  one,  I would  say,  Do  this  in  remembrance 
of  Him;  and  leave  all  to  silent  meditation, — to 
meditation  on  the  most  perfect  character  which  has 
ever  adorned  the  world,  the  most  lofty  truths  ever 
offered  to  the  study  of  man,  the  purest  precepts  ever 
given  for  the  government  of  human  action,  the  sub- 
limest  life  and  the  sublimest  death  in  the  history  of 
earth  ; and  I would  say,  Study  these  truths,  contem- 
plate this  character,  till  you  find  yourselves  assimi- 
lating to  that  character  in  holy  aspirations,  and  then 
rise  and  go  forth,  clothed  and  armed  in  pure  and 
firm  resolve  to  resist  the  temptations,  endure  the 
trials,  enjoy  the  blessings,  and  mitigate  the  sorrows, 
of  human  existence. 

Now,  friends,  if  there  be  one,  or  ten,  or  twenty 
here,  who,  in  the  spirit  of  such  a true  communion, 
may  feel  a pure  and  serene,  yet  strong,  impulse  to 
express  that  spirit  of  communion,  remain  with  us  for 
the  moments  when  we  break  this  bread  and  taste 
this  cup  of  sacred  memories  and  sacred  hopes.  We 
ask  from  you  no  prescribed  and  verbal  declaration  of 
opinions,  and  your  act  is  itself  a sufficient  declara- 
tion of  your  purpose  and  desire, — -the  only  declara- 
tion which  either  the  Church  or  the  world  has  any 
right  to  claim  from  any  moral  being. 


396 


USES  OF  THE  COMMUNION. 


We  would  obliterate  every  narrow  line  that 
human  intolerance  may  draw,  we  would  remove 
every  unauthorized  barrier  which  human  prejudice 
may  erect,  and,  asking  you  to  dismiss  every  false 
fear  which  selfishness  may  suggest,  invite  all,  who 
feel  an  earnest  inclination,  to  remain,  and  for  a 
moment  express  with  us  a communion  of  joys  and 
hopes,  flowing,  as  in  one  unbroken  stream  of  grati- 
tude, to  the  God  and  Father  of  us  all,  and  towards 
Jesus,  the  teacher,  the  friend,  the  example  and  bene- 
factor of  us  all.  Though  you  never  before,  by  any 
outward  act,  expressed  this  sentiment,  yet  that  you 
have  experienced  it,  and  longed  for  its  expression, 
there  can  scarcely  be  a doubt.  If  such  be  your 
experience  and  inclination,  at  this  moment,  now,  — 
resist  no  longer.  Because  others  round  you  pass 
forth  with  the  words  of  benediction,  do  not  feel  con- 
strained to  follow,  but  resume  your  place ; for  once, 
if  needful,  be  courageous  with  the  truest  courage.  Be 
not  governed  by  the  low  thought,  “ What  will  some 
one  say  ? ” but  be  decided  by  the  lofty  and  heroic 
thought,  u What  is  right  for  me  to  do,  I will  do  ” ; 
and  act,  act  before  your  good  resolution  trembles 
and  faints,  and  before  your  now  glowing  heart  is 
cooled  again  by  the  chilling  breath  of  shadowy  fears 
and  false  social  customs.  For,  in  view  of  the  per- 
petual uncertainty  of  all  things  human,  now — not 
next  month,  nor  to-morrow,  which  may  never  come 
to  you  on  earth  — but  now  is  the  accepted  time,  now 
is  the  only  time  for  duty.  Those  silent  marble 
teachers  without  these  walls  recall  many  who,  in 
the  memory  of  those  present,  sat  where  you  now  sit, 
passed  to  each  other  these  same  plates,  and  tasted 


USES  OF  THE  COMMUNION. 


397 


from  these  same  cups,  expressed  their  spirit  of  com- 
munion, bore  their  testimony  to  their  love  of  truth, 
and  then  passed  on,  as  some  and  all  of  us  shall 
soon  pass  on,  to  bear  a better  testimony  and  cele- 
brate a loftier  communion. 

Come,  then,  to  communion  with  your  fellow- 
worshippers  of  the  same  God,  with  your  fellow- 
laborers  in  the  same  life,  your  fellow-inquirers  after 
highest  truth,  and  your  fellow-heirs  to  an  eternity 
of  being.  Then  come  to  communion  with  not  only 
Jesus,  and  the  exalted,  great,  and  wise  and  good  of 
all  past  time,  but  also,  with  the  spirits  of  the  hum- 
bler near  and  loved  ones,  on  whose  faces  we  have  so 
often  and  affectionately  looked,  but  who  have  gone 
from  sight,  and  left  these  corruptibles  to  put  on  in- 
corruption, and  these  mortals  to  put  on  immortality. 
Then  come  to  communion  with  the  boundless  Pres- 
ence, the  Holy  One  who  has  called  us  into  being, 
and  crowned  us,  as  lords  of  the  creation,  with  glory 
and  with  dignity,  and  so  let  us  bring  our  vexed  and 
troubled  finite  souls  into  peaceful  harmony  with  the 
Infinite  Soul,  which  pervades  the  universe,  which 
lives  and  reigns  undisturbed  for  ever  in  the  eternal 
beauty  of  holiness. 


34 


DISCOURSE  XXVII. 


THE  CHURCH  OF  THE  FUTURE.  — UNITY  AND  DIVER- 
SITY.—THE  SPIRIT  OF  DENOMINATION. 

As  it  is  always  pleasing,  and  sometimes  profitable, 
to  leave  the  bustling  throng  and  narrow  streets  and 
petty  cares,  and  inhale  a purer  air,  and  enjoy  the 
quiet  beauty  of  nature  in  the  forest  or  on  the  moun- 
tain-side, in  the  bright  sunlight  or  the  mild  radiance 
of  a summer  morn,  so  is  it  refreshing,  at  times,  to 
escape  from  the  arena  of  sectarian  conflict  and  theo- 
logical warfare,  into  a superior  region  of  thought, 
where  fierceness  subsides  into  gentleness,  where  our 
human  nature,  perverted  by  contending  interests,  re- 
covers its  right  mind,  and  man  finds  himself  at  some 
point  in  harmony  with  man,  and  every  spirit  finds 
itself,  in  recognizing  some  great  principle,  some  grand 
and  vital  truth,  in  sympathy  with  every  other  spirit. 
The  diversities  of  the  material  world  we  do  not  de- 
plore. You  never  meet  with  one  who  laments  that 
the  world  is  not  all  a level,  unbroken  plane,  without 
mountains,  hills,  and  valleys.  You  hear  no  one  sor- 
rowing that  flowers  are  not  all  of  the  same  hue,  and 
trees  all  of  the  same  species  and  the  same  dimen- 
sions; no  one  regrets  that  the  skies  are  variegated 


THE  CHURCH  OF  THE  FUTURE. 


399 


by  countless,  everchanging  passing  clouds,  instead  of 
one  spacious  and  cloudless  and  changeless  canopy  of 
azure. 

Neither  do  we  have  deep  sorrowings  over  the  di- 
versities of  intellectual  tendencies  and  tastes,  or 
social  employments  and  social  habits.  No  one  de- 
plores the  fact,  that  every  man  does  not  prefer  the 
same  trade,  art,  or  profession.  No  one  mourns  over 
the  varied  opinions  and  discussions  of  men  of  sci- 
ence. No  one  is  sorry  that  every  book  does  not  ex- 
press the  same  sentiment,  or  that  all  books  are  not 
printed  with  the  same  type,  or  finished  with  the 
same  binding.  It  would  be  rare  to  find  one  who  de- 
plores the  existence  of  more  than  one  party  in  poli- 
tics, and  no  one  thinks  it  a calamity  that  all  do  not 
invariably  support  the  same  measures  and  the  same 
men.  No  one  apprehends  great  evil  because  every 
State,  city,  and  town  is  not  regulated  by  one  and 
the  same  law.  No,  it  is  in  the  social  and  intellect- 
ual as  in  the  natural  world.  From  diversity  there 
is  unity,  — from  variety  there  is  beauty,  — and  sep- 
arate lines  of  action  contribute  to  produce  one  har- 
monious result. 

But  you  observe  the  difference  when  theology  and 
religion  are  concerned.  You  may  hear  the  ministers 
and  defenders  of  each  particular  community  or  de- 
nomination in  sad  strains  deploring  the  ignorance  or 
wickedness  of  men  who  fail  to  coincide  with  them. 
They  do  not  think  it  deplorable  that  all  men  do  not 
agree  with  them  on  points  of  scientific  interest,  that 
all  their  neighbors  do  not  coincide  with  them  in  lit- 
erary tastes  or  in  political  opinions ; but  a dreadful 
evil  is  it,  that  friends,  neighbors,  and  the  world  do 


400 


THE  CHURCH  OF  THE  FUTURE. 


not  join  with  them  in  attaching  the  same  importance 
to  certain  articles  of  faith,  certain  outward  rites,  and 
certain  forms  of  worship.  Now,  this  obviously  in- 
dicates a partial  warping  of  the  judgment,  a partial 
biassing  of  the  mind  in  one  direction.  For  the  same 
observation  of  diverse  physical  and  intellectual  ca- 
pacity and  culture,  by  which  we  are  led  not  to  ex- 
pect human  countenances  to  wear  the  same  expres- 
sion, nor  minds  uniformly  to  agree  in  politics,  liter- 
ature, or  science,  would  naturally,  reasonably,  and  by 
a logical  necessity,  lead  us  not  to  expect  all  minds, 
nor  many  minds,  to  perceive  religious  truth  in  the 
same  relations,  to  coincide  in  theological  doctrines  or 
religious  forms.  Nothing  but  protracted,  persevering, 
diligent,  and  impressive  instruction,  could  so  blunt 
the  perceptions  of  a rational  mind,  as  to  expose  it  to 
such  inconsistency.  It  is  plain  enough,  that  no  well- 
balanced  mind,  symmetrically  developed,  would  ever 
make  the  future  and  eternal  welfare  of  human  souls, 
the  favor  or  displeasure  of  God,  depend  upon  be- 
lieving or  agreeing  to  the  same  theological  doctrines, 
any  more  than  upon  believing  or  agreeing  to  the 
same  scientific  or  political  doctrines.  For  in  the  one 
case  no  more  than  in  the  other  does  the  belief  de- 
pend upon  mere  effort  of  the  will.  No  mind  can  be- 
lieve, nor  can  any  mind  disbelieve,  what  and  when 
it  may  choose  or  please.  But  however  minds  may  be 
contracted  or  partially  distorted  in  one  direction,  by  at- 
tachment to  religious  institutions  which  exercise  a 
narrowing  influence  from  infancy  through  every  stage 
of  growth,  still,  whenever  this  bending  power  of  doc- 
trine or  church  is  for  a time  weakened  or  forgot- 
ten, leaving  the  mind  to  evince  its  native  tendency, 


THE  CHURCH  OF  THE  FUTURE. 


401 


and  the  heart’s  affections  free  to  flow  in  their  native 
channel,  we  find  the  most  ardent  champions  of  es- 
tablished systems  of  exclusive  theology  conceding 
and  advocating  the  right  to  unlimited  liberty  of 
thought,  and  indulging  aspirations  toward  a natu- 
ral unity  of  spiritual  freedom,  a Christian  unity  of 
love,  independent  of  all,  or  rather  compatible  with 
all  reasonable  diversity  of  doctrine,  and  all  necessary 
diversity  of  mental  perceptions.  My  design  at  this 
time  is  to  demonstrate  this,  by  a few  out  of  many 
illustrations  which  might  be  given.  I solicit  your 
attention  to  the  words  in  a few  brief  passages  from 
two  or  three  distinguished  deceased,  and  as  many 
living  theologians,  Roman  Catholic  and  Protestant. 
The  words  of  these  men  are  entitled  to  earnest 
attention  ; for  in  these  instances  they  are  speak- 
ing in  their  calmer  moments,  free  from  the  excite- 
ment of  controversy,  showing  that  the  sentiments  of 
the  most  devoted  champions  of  a cause,  when  they 
speak  as  men,  are  manly  and  humane,  and  showing 
the  ground  that  sectarians  would  stand  on  were  they 
unconfined  by  the  fetters  of  religious  institutions  or 
organisms,  — the  ground  which  they  will  occupy 
hereafter,  as  exclusive  church  associations  relax  or 
lose  their  iron  hold  upon  the  hearts  and  minds  of 
men,  and  leave  them  free  as  the  Creator  formed  them. 

And,  first,  the  renowned  President  Edwards,  a bold- 
er champion  of  Calvinism  than  Calvin  himself,  says 
(I  cite  but  a few  words,  not  designing  to  lay  your  pa- 
tience under’ tribute) : “Old  men  seldom  have  any 
advantage  from  new  discoveries,  because  they  are 
beside  a way  of  thinking  which  they  have  long  been 
used  to.  If  ever  I live  to  years,  I will  be  impartial 
34  * 


402 


THE  CHURCH  OF  THE  FUTURE. 


to  hear  reasons  of  all  pretended  discoveries,  and  re- 
ceive them  if  rational,  how  long  soever  I may  have 
been  used  to  another  way  of  thinking.”  Such  is  the 
sober  second-thought  of  one  among  the  fiercest  de- 
fenders of  a religious  system  that  the  world  has  ever 
seen. 

Still  more  direct,  if  possible,  are  the  following 
words  of  an  eminent  Presbyterian,  Dr.  Maxcy,  once 
President  of  South  Carolina  College,  and  after- 
wards of  Brown  University.  He  says:  “The  only 
thing  really  essential  to  Christian  union  is  love  or 
benevolent  affection.  It  is,  therefore,  with  me  a 
fixed  principle  to  censure  no  man,  except  for  immo- 
rality. An  entire  coincidence  in  sentiment  even  in 
important  doctrines  is  by  no  means  essential  to 
Christian  society, or  the  attainment  of  eternal  felicity. 
Shall  these  great  theological  champions  (Edwards 
and  Hopkins)  engross  heaven,  and  shout  hallelujahs 
from  its  walls,  while  a Priestley,  a Price,  and  a Win- 
chester, merely  for  a difference  in  opinion,  though 
pre-eminent  in  virtue,  must  sink  into  the  regions  of 
darkness  and  pain  ? Perfect  union  in  opinion  will 
not  take  place  till  all  men  possess  not  only  the  same 
kind  of  temper,  but  the  same  degree  of  capacity. 
Candor  and  forbearance  ought  always  to  mark  the 
character  of  Christians.  Nothing  derogates  more 
from  their  true  dignity,  than  to  censure  or  neglect 
others  for  difference  of  sentiment.”  Here  a dis- 
tinguished Presbyterian  declares,  that  “ entire  coin- 
cidence in  sentiment,  even  in  important  doctrines,  is 
by  no  means  essential,”  and  holds  it  as  “ a fixed 
principle  to  censure  no  man  except  for  immorality.” 

Wesley,  the  great  founder  of  Methodism,  gives  ut- 


THE  CHURCH  OF  THE  FUTURE. 


403 


terance  to  his  liberality  in  this  way : “ A catholic 
spirit  is  not  an  indifference  to  all  opinions,  nor  an  in- 
difference to  public  worship,  nor  an  indifference  to 
all  congregations.  A man  of  a catholic  spirit  is  one 
who  gives  his  hand  to  all  whose  hearts  are  right  with 
his  heart;  all,  of  whatever  opinion  or  worship  or  con- 
gregation, who  believe  in  the  Lord  Jesus  Christ,  who 
love  God  and  man,  who,  rejoicing  to  please  and  fear- 
ing to  offend  God,  are  careful  to  abstain  from  evil, 
and  are  zealous  of  good  works.”  Such  was  Wesley. 
May  all  of  that  denomination,  who  venerate  his 
name,  imbibe  his  spirit. 

On  Christian  moderation,  the  eminent  Bishop 
Hall  of  the  Church  of  England  expressed  himself 
in  these  words  : “ There  is  nothing/  in  the  world  more 
wholesome  and  more  necessary  to  learn,  than  the 
gracious  lesson  of  Christian  moderation,  without 
which,  in  very  truth,  a man  is  so  far  from  being  a 
Christian,  that  he  is  not  himself.  This  is  the  centre 
wherein  all,  both  divine  and  moral  philosophy  meet, 
the  rule  of  life,  the  governess  of  manners,  the  silken 
string  that  runs  through  the  pearl  chain  of  all  virtues, 
the  very  ecliptic  line  under  which  reason  and  religion 
move  without  any  deviation,  and  therefore  most 
worthy  our  best  thoughts  and  careful  observation.” 

In  addition  to  this  of  Bishop  Hall,  I give  this  char- 
acteristic illustration  from  the  old  English  writer, 
Jeremy  Taylor.  He  says : “ Plutarch  reports  that 
4he  Tyrians  tied  their  gods  with  chains,  because  cer- 
tain persons  did  dream  that  Apollo  said  he  would 
leave  their  city  and  go  to  the  party  of  Alexander,  who 
then  besieged  the  town,  and  Apollodorus  tells  us  of 
some  who  tied  the  image  of  Saturn  with  bands  of 


404 


THE  CHURCH  OF  THE  FUTURE. 


wool  upon  his  feet.  So  some  Christians.  They 
think  God  is  tied  to  their  sect,  and  bound  to  be  of 
their  side,  and  the  interest  of  their  opinion,  and  they 
think  he  can  never  go  to  the  enemy’s  party,  so  long 
as  they  chain  him  with  certain  forms  of  words  or 
disguises  of  their  own.” 

The  last  of  the  departed  great  among  the  exclu- 
sive churches  to  whose  chaVitable  sentiments  I will 
now  refer,  is  the  illustrious  Fenelon,  Roman  Catho- 
lic Archbishop  of  Cambray.  When  he  was  tutor  in 
the  palace  of  Louis  XIV.,  he  on  one  occasion  is  re- 
ported to  have  said  to  the  prince : 44  Liberty  of 
thought  is  an  impregnable  fortress  which  no  human 
power  can  force.  Violence  can  never  convince,  it 
only  makes  hypocrites.  When  kings  take  it  upon 
them  to  direct  in  matters  of  religion,  instead  of  pro- 
tecting it,  they  bring  it  into  bondage.  You  ought 
therefore  to  grant  to  all  a legal  toleration,  not  as  ap- 
proving everything  indifferently,  but  as  suffering  with 
patience  what  God  suffers,  endeavoring  in  a proper 
manner  to  restore  such  as  are  misled,  but  never  by 
any  measures  but  those  of  gentle  and  benevolent 
persuasion.”  Such  are  the  magnanimous  and  Chris- 
tian counsels  of  a Roman  Catholic  Archbishop  to 
one  high  in  authority,  — counsels  as  pertinent  now 
as  they  were  then,  and  as  much  needed,  not  only  by 
princes,  but  by  Protestant  ministers  and  people. 

To  me  it  is  always  an  agreeable  task  to  seek  out 
and  exhibit  the  virtues  and  charities  and  liberal 
thoughts  of  men  of  every  name  and  every  faith.  As 
a fitting  sequel  to  these  sentiments  of  theologians, 
whose  words  and  whose  memory  alone  remain  on 
earth,  listen  for  a moment  longer  to  sentiments  of 


THE  CHULCH  OP  THE  FUTURE. 


405 


two  or  three  living  divines  of  our  own  country,  of 
different  denominations.  And,  first,  I will  recall  to 
your  attention  the  following  words  of  one  of  the 
best  known  Presbyterian  periodicals  in  our  country, 
“ The  Evangelist.”  The  writer  says  : w If  any  church 
would  establish  itself  as  a model  church,  let  it  adopt 
these  Christian  principles.  Let  it  proclaim  that  it 
is  not  laboring  for  a polity,  for  an  ordinance,  for  a 
name,  for  a sectarian  creed  born  from  some  old  phi- 
losophy ; but  simply  to  disseminate  the  Gospel,  to 
promote  all  human  improvement.  Let  it  not,  there- 
fore, seek  to  multiply  itself,  by  multiplying  its  works 
of  denominational  institutions ; but  let  it  seek  to 
distinguish  itself  from  all  others  by  its  charity  and 
generosity,  by  its  readiness  to  throw  aside  unimpor- 
tant differences,  and  by  setting  forth  clearly  and 
prominently  the  great  truths  and  duties  of  the  church, 
and  by  daring  to  base  itself  upon  them.”  Thus  does 
the  public  organ  of  the  Presbyterian  Church,  by  de- 
scribing the  want  and  the  character  of  a new  church, 
describe  the  consciousness  of  defect  in  its  own 
church,  just  in  the  particulars  to  which  reference  is 
made. 

In  the  Methodist  Church,  Dr.  McClintock,  now 
resident  in  New  York,  an  able  writer,  and  editor  of 
the  Methodist  Quarterly  Review,  gives  expression  to 
regrets  and  hopes  in  this  way.  He  says  : “ The  free, 
joyous  course  on  which  the  human  mind  entered  at 
the  era  of  the  Reformation,  was  rapidly  checked  by 
the  dogmatic  strictness  which  soon  prevailed.  Even 
in  Luther,  Melancthon,  Calvin,  and  Beza,  there  are 
traces  of  this  spirit,  but  in  their  successors  it  domi- 
neered over  everything  else.  If  one  is  always  on  the 


406 


THE  CHURCH  OF  THE  FUTURE. 


look-out  to  find  proof-texts  for  his  creed,  he  will  not 
be  likely  to  form  honest  views  of  the  meaning  of 
holy  writ.  A man  may  — must  have  a theory  of  re- 
ligion, but  he  should  hold  it  with  the  conviction  that 
he,  as  other  men,  may  err.”  Thus  does  Dr.  McClin- 
tock’s  Methodism  of  to-day  accord  with  that  of  Wes- 
ley in  a past  generation. 

Next,  in  the  Episcopal  Church,  men  feel  the  need 
of  fuller  freedom.  Dr.  Tyng,  a living  clergyman  of 
some  note  in  New  York,  though  a defender  of  his 
church,  expresses  his  own  appreciation  of  spiritual 
liberty  in  these  terms,  in  an  address  before  the  Ameri- 
can Bible  Society.  “ But  there  is  still  another  form 
of  hostility  to  the  Bible,  sacred  in  its  origin,  but 
baneful  in  its  results.  It  is  that  which  seeks  to  block 
it  up  in  catechisms,  and  forms,  and  creeds,  and  plans 
of  man’s  device.  I will  take  the  creeds  of  my  own 
church  on  the  grounds  which  that  church  decides, 
so  far  as  to  me  they  are  in  accordance  with  the  Sa- 
cred Scriptures,  and  no  farther.  The  connection  be- 
tween the  Bible  and  the  men  who  immediately  suc- 
ceeded the  period  of  inspiration,  is  between  infallible 
and  fallible.  However  I may  reverence  the  men,  I 
can  acknowledge  no  authority  in  them  beyond  the 
word  of  God.  When  I go  to  that  book,  God  speaks 
to  me.  I need  no  succession  ; I go  at  once  to  the 
fountain-head.  It  is  not  man  that  speaks,  it  is  God 
who  speaks,  and  he  speaks  to  me  as  if  there  were  but 
one  single  Bible  on  the  earth,  and  that  Bible  an  angel 
had  come  down  and  bound  upon  my  bosom.”  Thus 
does  the  resolve  of  intellectual  liberty  utter  its  living 
voice  in  the  Episcopal  Church  of  our  own  day. 

The  only  other  voice  for  freedom  of  thought  which 


THE  CHURCH  OF  THE  FUTURE. 


407 


I shall  now  bring  to  your  notice,  is  from  the  Baptist 
Church,  and  uttered  only  a short  time  since  by  Dr. 
Fuller  of  Baltimore.  He  says : “ Everywhere  around 
us  we  see  people  who  condemn  the  Roman  Catholic 
doctrine,  that  the  Church  is  the  sole  proprietor  of  the 
word  of  God,  and  who  yet  adopt  the  same  error. 
What  is  it  but  Protestant  Romanism,  when  the  peo- 
ple are  required  to  receive  humanly  framed  creeds, 
and  articles,  and  confessions?  when,  instead  of  being 
exhorted  to  search  the  Scriptures  for  themselves,  they 
are  expected  to  surrender  their  consciences  to  their 
pastors,  and  to  take  on  credit  the  dogmas  of  a 
church?  It  is  a singular  fact,  with  reference  to 
creeds,  that  they  have  almost  always  overlooked 
holiness,  and  made  piety  consist  in  an  assent  to  ab- 
stract and  often  most  metaphysical  dogmas.  Why 
have  not  councils  framed  confessions  of  morals  as 
well  as  of  faith?  And  who  can  doubt  that  much  of 
the  false  religion  in  the  churches  is  to  be  traced  to 
this  fact,  that  theology,  and  not  piety,  the  reception 
of  certain  abstruse  tenets,  and  not  the  reception  of 
Christ,  has  been  made  the  test  of  conversion  and  the 
bond  of  fellowship?  It  is  the  privilege,  as  it  must 
be  the  delight,  of  every  Christian,  to  go  directly  to 
Jesus  and  learn  of  him  ; and  whether  it  be  priest 
or  church  or  creed  that  dares  to  interfere,  he  ought 
to  spurn  the  usurpation.  It  is  the  substitution  of 
human  articles  for  the  word  of  God,  which  has 
darkened  the  counsels  of  heaven,  and  still  perpetu- 
ates party  spirit,  and  strife,  and  confusion.”  Here 
now  we  perceive  that  on  every  side  is  felt,  not  only 
the  impolicy,  but  the  injustice,  of  imposing  restraints 
upon  perfect  liberty  of  religious  thought.  Against 


408 


THE  CHURCH  OF  THE  FUTURE. 


intolerance,  and  favoring  the  largest  charity,  you  have 
the  combined  voice  of  some  of  the  most  powerful 
minds  in  every  prominent  church  organization,  both 
Protestant  and  Roman  Catholic.  The  Protestant 
bishop  and  the  Roman  Catholic  bishop,  — the  Pres- 
byterian, the  Methodist,  and  Baptist,  — unite  in  pro- 
nouncing mental  liberty  and  universal  charity  the 
essentials  of  a Christian  faith,  and  all  restraints  as 
tending  to  perpetuate  ignorance,  hypocrisy,  and  im- 
morality. 

We  discover  that  whatever  men  say  as  sectarians, 
whatever  they  do  as  champions  of  systems,  or  de- 
fenders of  organizations,  whose  authority  they  have 
been  taught  from  infancy  to  recognize,  when  men 
speak  as  men , their  voice  is  one,  their  sympathies, 
their  hearts  are  one.  When  unbiassed  and  forgetful 
of  associations,  we  see  those  of  every  church  and 
creed,  both  by  their  utterances  and  their  acts,  testify- 
ing to  the  consciousness  of  a common  nature,  of 
common  wants,  common  efforts,  and  common  hopes, 
all  declaring  a common  relationship,  children  of  the 
same  Father,  worshippers  of  the  same  God. 

Is  nothing  signified  by  this  kind  and  degree  of 
unity  ? Does  it  amount  to  nothing,  that  the  most 
devoted  and  distinguished  advocates  of  opposing 
theories  .and  denominations,  when  speaking  freely, 
unfettered  by  prejudice,  their  individual  sentiments, 
stand  upon  one  platform,  proclaiming  with  an  un- 
broken voice  the  right  of  individual  thought,  the  re- 
sponsibility of  the  mind  for  its  convictions  to  the 
Creator,  the  Supreme,  alone,  — has  this  no  meaning  ? 

Does  it  indicate  nothing,  that  when  they  forget 
their  several  churches,  and  the  fixed  limits  of  their 


THE  CHURCH  OF  THE  FUTURE. 


409 


creeds,  we  find  men,  ministers  of  every  sect,  Prot- 
estant and  Roman,  defending  the  same  spiritual 
freedom,  toiling  for  the  same  spiritual  knowledge, 
and  longing  for  the  same  spiritual  sympathy  ? From 
all  this  is  there  nothing  to  be  inferred  ? 

These  unquestioned  and  unquestionable  facts  are 
not  destitute  of  meaning.  They  point  us  back- 
ward to  the  errors  of  the  past,  and  they  lead  us 
forward  hopefully  toward  a brighter  future.  They 
point  us  backward  to  the  history  of  religions, 
wherein  we  discover  that  one  of  the  first  duties  — 
for  it  has  been  esteemed  a duty — of  parents  and 
teachers  has  been,  not  to  place  the  child’s  mind  in 
a position  and  under  influences,  simply  to  develop 
the  powers  with  which  God  has  endowed  it,  — to  ed- 
ucate, draw  out  its  faculties,  leaving  them  as  far  as 
possible  free  to  seize  upon  and  appropriate  whatever 
might  be  congenial  to  its  constitution,  necessary  to 
its  growth  and  life, — but  to  indoctrinate  it,  and  in- 
struct it  in  forms  and  faiths,  essential,  as  it  was 
taught,  to  its  eternal  welfare ; and,  having  unfolded 
and  impressed  the  mind  thus  far,  to  treat  it  like  a 
pet  lamb,  or  a pet  bear,  — tie  it  with  a string  or 
chain,  as  the  strength  of  the  one  or  the  other  might 
be  needed,  and  keep  it  for  ever  perambulating  in  the 
circle  which  its  chain  described.  Sometimes  the  pet 
has  drawn  and  drawn  to  its  utmost  limits,  till  the 
string  has  snapped,  or  the  chain  has  broken,  and,  the 
centrifugal  being  so  much  stronger  than  the  centripe- 
tal motion,  it  has  passed  utterly  beyond  the  reach  of 
its  first  friends,  into  a chaos  of  rayless,  moonless 
scepticism,  naturally  avoiding,  with  scrupulous  care, 
the  orderly  prison  from  which  it  has  escaped,  — 
35 


410 


THE  CHURCH  OF  THE  FUTURE. 


wandering  coldly,  suspiciously,  and  alone,  not  even 
seeking  for  the  orderly  freedom  and  sympathy  which 
it  might  enjoy. 

But  the  facts  of  common  thought  and  feeling, 
which  we  have  been  regarding,  refer  us  not  only 
backward,  — they  also  point  us  forward  to  a better 
time  to  come.  These  longings  after  common  free- 
dom of  the  mind  have  been  blown  abroad  on  every 
wind,  till  the  very  air  is  pregnant  with  their  influ- 
ence. These  common  longings  after  spiritual  sym- 
pathy have  given  themselves  shape,  and  taken  to 
themselves  an  abode  in  the  current  literature  of  the 
age  and  the  enlightened  world.  A sense  of  kindred 
interests  and  kindred  hopes  — despite  all  efforts,  and 
these  are  neither  few  nor  feeble,  to  keep  them  divid- 
ed and  distrustful — is  drawing  men  closer  to  each 
other. 

The  churches  indeed  are  busy  enough  in  repair- 
ing the  breaches  in  the  old  walls  by  which  the  flocks 
have  been  fenced  in  ; but  it  avails  little,  — for  every 
train  of  steam-cars  shakes  down  as  much  stone  and 
mortar  as  the  Sunday-preaching  builds.  Every  flash 
along  ten  thousand  electric  wires  rejoins  and  mends 
the  threads  of  the  cord  of  human  sympathy  as  rapid- 
ly as  the  fires  of  ten  thousand  pulpits  can  consume 
and  separate  them. 

No,  no;  the  letter  has  had  its  day,  and  still  has 
power ; but  it  has  swayed  a kingly  sceptre  long 
enough,  and  the  spirit  now  takes  its  seat  too  upon 
the  throne.  The  little  bodies  baptized  with  the 
Christian  name  have  had  their  period  of  sovereignty, 
and  now  the  earth-wide,  heaven-born  soul  of  Chris- 
tianity is  to  have  its  day  of  power.  The  Catholic 


THE  CHURCH  OF  THE  FUTURE. 


411 


Christian  Spiritual  Church  has  its  foundations  al- 
ready laid,  its  broad  and  beautiful  proportions  are 
just  rising  into  view,  attracting  the  attention  of  ob- 
servers. The  Church  of  the  Future  is  born,  and,  in  a 
healthy  infancy,  is  growing  well  beneath  the  mater- 
nal care  of  the  humane  and  liberal  spirit  of  the  age. 

Yes  ; the  Church  of  the  Future,  which  is  to  hold  in 
its  wide  embrace  all  true  spirits,  with  every  natural 
diversity  of  mind,  as  necessary  as  the  natural  diver- 
sities of  body.  The  same  law  recognized  in  material 
is  to  be  recognized  in  spiritual  things.  The  same 
element  by  which  men  are  joined  in  promoting  the 
general  outward  comfort,  is  joining  men  in  the  pro- 
motion of  inward  religious  sympathy.  Men  can  co- 
operate in  the  cultivation  of  benevolence,  and  every 
generous  emotion,  and  they  begin  to  feel  that,  after 
all,  this  is  co-operation  in  unfolding  the  religious 
sentiment.  The  natural  sun  shines  down,  as  they 
perceive,  on  every  variety  of  soil,  and  every  variety 
of  bodily  formation,  and  a similar  vapory  sacrifice 
ascends  from  all ; and  men  begin  to  feel  that  the  same 
spiritual  sun  shines  down,  upon  human  souls  as  va- 
ried,— and  a spontaneous  warmth  may  send  up  a 
similar  incense  of  grateful  worship  to  the  Fountain 
of  life  and  the  Centre  of  all  good.  It  is  true  that 
among  the  less  hopeful  and  less  liberal  in  all  the 
church  divisions  now,  may  be  discerned  a more  stren- 
uous opposition  to  free  thought  and  common  sym- 
pathy than  has  been  witnessed  for  a generation  past. 
But  this  only  evinces  the  consciousness  of  a new 
element  which  has  found  its  way  into  the  systems, 
a new  tendency  at  variance  with  the  old  order. 

The  tree  of  human  brotherhood,  which  Jesus  trans- 


412 


THE  CHURCH  OF  THE  FUTURE. 


planted  from  its  narrow  nursery  in  Palestine  into  the 
unfenced  garden  of  the  world,  though  by  mistaken 
husbandmen  it  has  been  tied  down  and  dwarfed, 
and  the  dew  and  sunshine  of  love  shut  out  by  ec- 
clesiastic coverings,  has  still  been  growing,  and  now 
has  reached  a growth  so  stately,  that  it  can  no  longer 
be  kept  in  the  hot-house  of  a single  church  ; its  roots 
have  deepened,  and  its  trunk  has  strengthened,  and  its 
boughs  expanded,  till  it  rejoices  in  the  light  and  heat' 
and  showers  of  heaven  itself,  and  sweet  birds  are 
singing  in  its  foliage,  and  men  are  beginning  to  en- 
joy its  refreshing  and  delicious  fruits. 

The  triumph  coming  is  not  to  be  a triumph  of 
your,  nor  of  mine,  nor  of  any  man’s  opinions,  — not 
the  domination  of  a party  or  a creed ; but  a reign  of 
the  same  harmonious  spirit  in  religious  life  which 
now  reigns  in  social  life.  This  faith  rests  on  no  fanci- 
ful foundation,  it  is  no  theory,  but,  as  we  have  seen, 
the  only  reasonable  induction  from  indisputable  facts ; 
the  sentiments  and  aspirations  which  we  see  exist- 
ing, and  have  found  expressed,  by  the  best  minds  of 
every  sect,  must  be  embodied.  They  must  be  real- 
ized. 

The  religious  world  to  come  is  to  resemble  the 
natural  world  now,  united  in  diversity.  The  Church 
of  the  Future  is  to  resemble  God’s  creation  of  the 
present.  In  the  natural  temple  for  God’s  worship, 
we  see  united  and  prospering  together,  trees  of  every 
species,  leaves  of  every  shape,  and  petals  of  every 
hue,  and  voices  of  every  tone,  — each  and  all  pro- 
tected by  the  same  capacious  dome,  and  adorned  by 
the  same  celestial  drapery. 

In  the  future  of  Christianity,  the  Church  to  come 


THE  CHURCH  OF  THE  FUTURE. 


413 


will  be  found  embracing  and  protecting  minds  of 
every  capacity,  men  of  every  prople,  perceptions 
of  every  variety,  the  individuality  of  each  preserved, 
every  one  making  up  the  complement  of  all,  diver- 
sity perfecting  unity , every  heart  grateful  in  its  own 
powers,  and  every  voice  in  its  own  tone  joining  in 
the  great  harmony  of  eternallworship. 


THE  END. 


UNIVERSITY  OF  ILLINOIS-URBAN  A 


3 01 


2 073260884 


